■ffili 

Mm:- 


HiNi^.i^c-;' 


Columbia  (Hnitiersttp 

THE   LIBRARIES 


Bequest  of 

Frederic  Bancroft 

1860-1945 


1 


TREATISE 

f 
ON 

FUNDAMENTAL  DOCTRINES 

OF   THE 

CHRISTIAN  RELIGION: 

IN  WHICH  ARE  ILLUSTRATED 
THE 

TROFESSIOy,  MINISTRY,  WORSHIP,  AND  F.\ITH 

OF  THE 

SOCIETY  OF  FRIENDS. 

V%/VVWX/W 

BY  JESSE  KERSEY, 

vwwwxrv 

THIRD  EDITION. 


PHILADELPHIA:  PRINTED. 

1815'. 


KV 


INTRODUCTION. 


^        r HE  society  of  FiMcnds,  wlio  were  in  de- 
y^    rision  called  Quakers,  because  tliey  exliorted 
O    their  persecutors  to  fear  and  tremble  at  the 
^    word  of  God,  appeared  in  the  seventeenth 
"^    century.     At  that  time  there  were  many  in 
England  who  were  not  satisfied  with  the  opi- 
nions and  forms  of  worship  which  were  held 
by  the  different  religious  societies  then  exist- 
ing. It  appeared  to  them  that  the  life  and  spirit 
of  Christianity  were  much  wanting,  and  that 
many  formal  obligations,  which  were  con- 
nected with  the  various  systems  of  worship, 
were  introduced  and  stood  in  tlic  place  of  the 
substance.  Hence  tliey  may  be  considered  as 
^^waiting  and  looking  for  some   further  and 
^>^niorc   confident  ground  of  faith  than  they 
^conceived  was  to  be  met  witl)  among  the  as- 
"^  sociated  professors  of  Christianity.  George 
^  Fox  was  one  of  tliis  description:   and  being 
-nearly  in  life  awakened  to  see  the  sinful  state 
^^f  the  world,  luul  many  serious  considera- 
O  tions  excited  in  his  mind;  these  he  cherished, 
*and  was  gradually  brought  to  understand  the 
^nature  and  design  of  the  Gosi)el  dispensation. 
K^lt  would  exceed  the  bounds  allotted  to  this 

i2 


IV 

X\  ork,  were  I  to  give  the  history  of  this  plain 
but  able  advocate  of  vital  religion.  I'he  reader 
may  be  readily  acquainted  with  it  by  re- 
curring to  his  own  account  contained  in  a 
journal  of  liis  life,  which  he  has  left  behind 
him.  Early  after  he  came  forth  in  tlie 
ministry,  many  embraced  the  ti^uth  to  which 
he  pointed,  and  a  society  wa«  formed  in  Eng- 
land, who  were  known  to  each  otlier  by  the 
name  of  Friends. 

Many  were  the  persecutions  and  sufferings 
to  which  this  community  were  exposed  An 
account  of  them  may  be  read  either  in  Sew- 
ePs  or  Gough's  history.  A  fundamental  and 
primary  object  in  the  infancy  of  tlie  society 
was  to  turn  the  attention  of  the  people  from 
outward  forms  and  dependencies  to  the  light 
of  Christ  in  themselves.  Tliis  they  confi- 
dently maintained  was  universal;  that  every 
man  was  enlightened  by  it,  and  that  until  the 
rational  creation  should  confoi'm  to  it,  their 
claim  to  true  religion  liad  no  solid  foundation 
in  Christanity.  When  they  became  distin- 
guished, many  accusations  wcs'e  raised 
against  them,  in  order  to  prejudice  their  re- 
ligious profession  in  the  view  of  othei's. 
Such  accusations  were  usually  met  by  suit- 
able explanations.  In  the  course  of  those 
occurrences,  there  occasionallv  appeared 
reasons  for  their  dissent  from  others,  but 
as   such  reasons  were  spread  among  con- 


troversial  writings,  no  regular  system  or 
concentrated  profession  of  their  belief  had 
as  yet  appeared.  These  circumstances  con- 
tinued until  Robert  Barclay,  enligliteiied, 
as  we  believe,  by  the  li2;lit  of  Christ,  dis- 
covered the  necessity  for'  a  remedy;  hence 
lie  was  impressed  with  a  concern  to  com- 
municate to  the  world  liis  ideas  and  judg- 
ment of  tlie  true  Cliristian  principles  and 
doctrines  of  the  infant  society,  of  which  he 
was  a  member;  and  accordingly  published 
the  work  usually  known  by  the  name  of  Bar- 
clay's Apology.  This  book  the  society  of 
Friends  approve.  In  it  the  reader  may  find 
a  full  and  ample  account  of  their  belief  con- 
cering  tlie  Christian  religion  and  the  duties 
which  it  enjoins.  But  the  Apology  being 
more  especially  adapted,  in  some  particu- 
lars, to  the  time  in  which  it  was  written,  and 
also  requiring  a  very  attentive  examination 
of  all  its  relations  and  dependencies,  in  or- 
der fully  to  comprehend  the  views  of  its  au- 
thor; it  is  therefore  a  work  which  we  have 
reason  to  believe  is  at  this  day  not  so  fre- 
quently and  deliberately  resorted  to  as  we 
could  wish.  N»  t  only  strangers  to  the  soci- 
ety of  Friends,  but  many  of  our  young  peo- 
ple, it  is  believed,  might  be  benefited  by 
having  a  work  more  concise,  and,  as  far  as 
possible,  adapted  to  tlie  same  purpose.  Un- 
der these  considerations  I  ha\  c  attempted  to 

A  2 


give  a  summary  of  our  profession.  From  the 
nature  of  the  subjects  which  will  be  treated 
upon,  some  reasonings  may  be  expected; 
but  generally  the  plan  will  be  to  state  the 
belief  of  the  society,  and  to  sliow  the  corre- 
spondence of  such  belief  with  the  meaning 
and  doctrine  of  the  holy  Scriptures.  The 
author  will  not  be  confined  from  occasionally 
entering  upon  controverted  points>  and  that 
because  he  believes  it  will  be  unavoidable. 
The  society  of  Friends  are  known  to  differ 
in  their  profession,  in  various  particulars, 
from  othei*s;  and  in  stating  to  others  their 
doctrines  and  belief,  he  will  necessarily  have 
to  show,  in  some  instances,  the  reasons  for 
such  difference.  This  will  be  done  not  with 
a  view  to  oppose  any  class  of  Christian  pro- 
fessors, but  wholly  in  conformity  with  the 
nature  of  the  task  he  has  undertaken* 


CONTENTS. 

Page 

THE  christian's  BELIEF I  I 

The  society  of  Friends  believe  that  Jesus  Christ, 
the  Messiah  spoken  of  by  the  prophets,  is  the  Son 
OF  God. — That  he  is  the  only  mediator  between 
God  and  man. — In  the  necessity  of  obedience  to  his 
doctrines,  accordin,^  to  the  Scriptures. — That  the 
Scriptures  were  written  under  the  direction  of  his 
spirit,  and  can  only  be  understood  by  those  who  live 
in  obedience  to  the  same. — That  man  is  a  free  agent, 
and  that  the  meang  of  salvation  are  universal. 

DIVINE  REVELATION,  THE  GROUND  AND 
PRINCIPLE  FROM  WHICH  THE  KNOW- 
LEDGE    OF     GOD     IS    TO    BE    OBTAINED 

THOSE  WHO  COME  TO  FIND  THIS  PRIN- 
CIPLE, WHICH  IS  OFFERED  TO  ALL,  MAY 
AFTERWARDS   FALL   FROM  IT 17 

CONCERNING   THE  SCRIPTURES 20 

Scriptures  not  the  word  of  God.— The  word 
OF  God,  as  described  by  the  evangelist,  has  uni- 
versal influence. 

OF  THE  MINISTRY 23 

A  divine  gift. — Xo  human  talents  can  qualify  for 
the  ministr)-,  without  this  gift. — Bestowed  upon 
females  as  well  as  males. —  The  apostle  instructs 
females  how  to  appear  in  the  exercise  of  their 
gifts. — Speaks  with  approbation  of  some  of  them. 
— Ministers  not  to  be  paid  for  their  labours,  or 
preach  by  contract. 

OF  DIVINE  WORSHIP 28 

Indispensable  duty  publicly  to  assemble  to  wor- 
ship the  Living  God.— Qualification  to  vv^orship  to 


viii 

Page 
be  waited  for. — No  well-founded  objection  can  be 
raised  ag-ainst  silent  meetings.—Scripture  instances 
of  waiting-  upon  God. — Friends  not  alone  m  their 
belief  that  worship  is  a  spiritual  act,  performed  in 
silence. 

OF     PRAYER    AND     SPIRITUAL     SINGING    TO 

THF,  LORD 40 

Prayer  should  not  be  neglected. — Scarely  an  act 
less  understood,  and  none  more  abused  than  prayer. 
— Christ  the  only  proper  instructor. — He  instructed 
the  disciples  —The  first  sentence  of  the  compen- 
dium he  taught,  requires  a  preparation. — The 
Pharisees  and  their  prayers  condemned. — True 
prayer  is  an  entrance  into,  and  concurrence  with, 
the  Divine  Mind. — Singing  of  hymns  and  spiritual 
songs  not  of  necessity  vocal. — Singing  that  is  ac- 
ceptable to  the  Almighty,  must  proceed  from  that 
which  is  pure  in  the  heart,  even  from  the  Divine 
Life. — The  use  of  instruments  of  music,  or  artificial 
singing  in  the  worship  of  God,  not  warranted  in  the 
New  Testament. 

OF  THE  DOCTRINE  OF  FAITH 54 

It  is  a  living  principle,  which  no  human  means 
can  beget  in  us. — By  it  the  elders  obtained  a  good 
report. — Until  we  have  come  to  this  living  princi- 
ple, the  soul  remains  subject  to  the  fallen  nature, 
and  cannot  serve  God  acceptably,  or  be  united  to 
him. — Wheresoever  this  Hving  faith  is,  there  will 
be  works  corresponding  with  it, 

OF   SANCTIFICATION    AND    JUSTIFICATION.    .      58 

Entire  justification  must  be  because  of  entire 
sanctification. 


THE  DOCTRINE  OF   PERFECTION 

Friends  believe  perfection  is  enjoined. — It  is  con- 
sidered under  the  figure  of  tlie  vine. — The  apostle 
alludes  to  some  in  his  day  that  had  attained  to  this 
>tale.— Not  attainable  by  any  power  of  our  own. 


62 


IX 

Pafre 
REWARDS  AND    PUNISHMENTS t7 

The  Saviour  of  men  has  taught  this  doctrine. — 
This  doctrine  is  connected  with  the  immortality  of 
the  soul,  and  the  resurrection. — Friends  believe  it 
according  to  tlie  Scriptures. 

DAYS  AND  TIMES 72 

One  day  in  seven  set  apart  for  divine  worship. — 
The  Jews  were  strictly  enjoined  to  observe  the 
Sabbath. — New  and  important  views  excited  by  the 
Messiah  about  the  observance  of  days. — Xo  parti- 
cular lioliness  attached  to  one  day  more  than  an- 
other.— Friends  cannot  join  with  others  in  observ- 
ing days  and  times  appointed  for  prayers,  fast- 
ings, &c. 

WATER   BAPTISM 75 

Friends  do  not  believe  it  is  enjoined  upon  Chris- 
tians by  the  Scriptures. — Consequences  if  admitted 
to  be  ni  cessary  to  salvation. — No  evidence  that  any 
after  John  the  Baptist  were  commanded  to  practice 
water  baptism. — Christianity  is  not  entangled  with 
Jewish  ceremony. 

on  the  communion,  or  ceremony  of  the 

lord's  supper 88 

The  communion  of  Christ  not  an  outward  par- 
taking of  bread  and  wine,  but  an  union  of  spirit 
"with  God. — Inward  and  spiritual  bread  sometimes 
experienced,  which  can  nourish  the  soul  up  unto 
eternal  life. 

OF  OATHS 90 

Swearing  unreasonable  in  itself  and  contrary  to 
•  the  command  of  Christ. — The  apostles  gave  their 
testimony  against  swearing  — It  ought  to  be  abol- 
ished among  Christians. — Friends  not  alone  in  their 
objections  to  this  practice. 
ON  WAR 93 

A  man  pillar  in  the  Gospel  is  the  spirit  of  non- 
resistance. — The   Saviour  of  the  world  not  only 


X 

Page 
taught  it,  but  confirmed  it  by  his  example — Some 
in  most  countries  redeemed  from  the  spirit  of  war. 
—Friends  particularly  addressed  upon  this  subject. 
— Civil  governments  all  make  provision  for  war, 
they  all  complete  their  ends  by  force. 

CHURCH  GOVERNMENT 102 

The  primitive  believers  in  Christ  adopted  a 
form  of  government. — They  did  not  agree  upon  all 
the  orders  and  rules  at  once. — Gospel  order  in  case 
of  offenders  in  the  church. — When  a  separation 
takes  place,  n«  human  power  can  restore  such  an 
one  to  the  unity  and  fellowship  of  the  church. 

CONCLUDING  ADDRESS  TO  THE  READER, 
ESPECIALLY  TO  MEMBERS  OF  THE  SOCIE- 
TY OF  FRIENDS 11.2 


A 

TREATISE 

ON 

FUNDAMENTAL  DOCTRINES 

OF   THE 

CHRISTIAN  RELIGION. 

vwvwwv 

THE  CHRISTIAN'S  BELIEF. 

The  society  of  Friends  believe  tliat  the 
Messiah  spoken  of  by  the  prophets,  and  ex- 
pected by  the  Jews,  did,  in  the  fulness  of 
time,  appear;  that  Jesus  Christ,  the  son  of 
God,  born  of  the  virgin  Mary,  was  and  is 
this  promised  Messiah;  the  same  conccrninij; 
wliom  tJie  four  evangelists  have  given  testi- 
mony, and  who  w^as  crucified  witliout  the 
gates  of  Jerusalem,  under  the  sentence  of 
Pontius  Pilate;  and  that  he  rose  again, 
agreeably  to  the  Scriptures.  That  lie  died 
for,  and  in  consequence  of  the  sins  of  man- 
kind; that  in  his  death  w^as  an  offering  for 
the  sins  of  the  whole  world;  and  that  he  is 


12 

the  only  mediator  between  God  and  man. 
They  also  believe  in  the  necessity  of  obedi- 
ence to  his  doctrines,  as  contained  in  the  ho- 
ly Scriptures;  and  that  the  holy  Scriptures 
were  \sTitten  under  the  direction  of  the  spi- 
I'it  of  Christ,  and  can  only  be  understood  by 
those  who  live  in  obedience  to  the  same. 

Man  is  a  free  agent,  and  the  means  of  sal- 
vation are  universal. 

Although  we  believe  in  the  doctrine  of  free 
will,  we  by  no  means  deny  the  decrees  of  the 
Almighty;  but  acknowledge  that  these  are 
fixed  and  unalterable.  As  for  instance,  he 
has  decreed  that  <*  the  natural  man  receivcth 
not  tlie  things  of  the  spirit  of  God,  for  they 
are  foolishness  unto  him;  neither  can  he  know 
them,  bec^aisc  tliey  are  spiritually  discern- 
ed." 1  Cor.  ii.  14.  That  is,  that  no  man  can 
know  the  things  of  God  but  by  the  spirit  of 
God.  Our  free  Will,  therefore,  we  hold  to  be 
limited  by  capacity  and  by  consequences;  as 
in  tlie  case  of  Cain,  who  was  assured,  "  If 
thou  doest  well,  shalt  thou  not  be  accepted? 
but  if  tliou  doest  not  well,  sin  lieth  at  the 
door."  Gen.  iv.  7.  Here  it  appears  he  was 
free  to  act,  but  subject  to  consequences.  Such 
a  freedom  as  this,  we  apprehend,  is  implied 


in  the  Tcry  nature  of  a  command^  because  it 
is  not  rational  to  suppose  a  command  should 
he  given  hy  infinite  wisdom  where  there  was 
not  a  capacity  to  obey.  But  the  doctrines  of 
the  holy  Scriptures  are  sufliciently  clear  that 
commands  have  been  given.  Adam  was  com- 
manded not  to  eat  of  the  "  tree  of  the  know- 
ledge of  good  and  evil."  Gen.  ii.  17.  Where- 
soever, therefore,  a  command  is  given,  there 
we  may  fairly  infer  power  to  obey.  Friends 
believe  that  the  liglit  which  shines  in  every 
man,  and  which  is  offered  to  him  during  the 
day  of  his  visitation,  he  may  obey  or  diso- 
bey; and  if  this  doctrine  is  well  founded,  the 
freedom  of  the  will  is  thence  established.  I 
am  aware  that  in  this  particular  we  disagree 
with  those  who  liold  the  doctrine, of  uncon- 
ditional election.  But  we  cannot  believe  that 
if  Jesus  Christ  came  to  seek  and  to  save  that 
■\vhicii  was  lost,  w liich  the  holy  Scriptures 
testify,  or  if  he  has  in  one  instance  offered 
salvation  to  a  fallen  race  univ  ersally,  that  he 
ever  afterwards  retracted  tlie  ground — and 
et  he  must  have  done  so,  if  the  predestina- 
rian  doctrine  of  uncoiulitional  decrf^e  be  true. 
TJiat  lie  has  offered  salvation  to  all,  the  fol- 
lowing Scriptures  fully  prove.  *•'  For  so  bath 


14 

the  Lord  commanded  us,  saying,  I  liave  set 
thee  to  be  a  light  of  the  Gentiles,  that  tliou 
shouldst  be  for  salvation  mito  the  ends  of 
the  earth."  Acts,  xiii.  47. 

"  For  I  am  not  ashamed  of  the  gospel  of 
Christ,  for  it  is  the  power  of  God  unto  sal- 
vation to  every  one  that  believeth."  Rom. 
i.  16. 

<«  And  he  said  unto  them,  go  ye  into  all 
the  world,  and  preach  the  gospel  to  every 
creature."  Mark,  xvi,  15. 

"  For  the  grace  of  God,  thatbringeth  sal- 
vation, hath  appeared  unto  all  men."  Titus, 
ii.  11. 

An  unprejudiced  consideration  of  these 
passages,  we  are  of  opinion,  might  satisfy 
every  man  that  God  is  no  respecter  of  per- 
sons. This  was  the  judgment  of  Peter,  when 
at  the  house  of  Cornelius;  and  it  is  worthy  of 
remark,  that  in  his  more  infant  stage  of  the 
ministi'y  he  was  differently  minded,  because 
he  was  under  the  prejudice  of  education. 
He  thought  he  had  reason  to  believe  that 
salvation  was  confined  by  immutable  decree 
to  the  Jews.  Now  he  finds  it  governed  by 
conditions.  And  so  also  we  believe,  "  Tliat 
of  a  truth  God  is  no  respecter  of  persons. 


15 

but  ill  ever  J  nation  he  that  fcareth  him  and 
Morketli  righteousness  is  accepted  with 
him."  Acts,  x.  54,  and  35.  <»  For  there  is  no 
rcspL'ct  of  pei'sons  with  God."  Rom.  ii.  11. 

With  our  opinion  of  free  will  we  nevertlie- 
I(\ss  connect  tlie  dependency  of  man.  We  do 
not  say,  as  some  liave  supposed,  that  there 
is  in  us,  or  in  any  others,  a  natural  light  or 
means  of  salvation.  But  otherwise  that, 
<'  every  good  gift,  and  every  perfect  gift  is 
from  above,"  Jam.  i.  17.  and  has  the  Lord 
only  for  its  author  and  giver.  And  therefore 
all  the  light  in  man  is  an  effect  of  his  own 
divine  power,  and  caiuiot  be  attributed  to 
any  inferior  cause.  On  this  subject  we  pro- 
fess, according  to  the  Scriptures,  that  God 
has  made  t!ic  means  of  salvation  universal. 
To  support  wliicii  we  refer  to  the  following 
passages,  among  many  others  which  might 
be  cliosen.  "  The  j)eople  which  sat  in  dark- 
ness saw  great  light,  and  to  them  which  sat 
in  tiic  region  and  shadow  of  death,  light  is 
s])ruMg  up."  Mat.  iv.  16.  «  For  mine  eyes 
have  seen  thy  salvation,  which  thou  hast 
[)iepared  before  the  face  of  all  people,  a  light 
to  lighten  tlie  Gentiles,  and  the  glory  of  thy 
people  Isr.ud.''  Luke,  ii.  50,  31,  S'2.  -*  That 


IS 

was  the  true  light,  which  lighteth  every  man 
that  Cometh  into  the  world."  "  Then  spake 
Jesus  again  unto  them  saying,  I  an  the 
light  of  the  world,  he  that  foUoweth  me  shall 
not  walk  in  darkness,  hut  shall  havj  the 
light  of  life."  1  John,  i.  9,  and  viii.  12.  If 
we  may  believe  the  foregoing,  then  Jesus  is 
the  light  of  the  world  and  all  are  enligliten- 
ed  by  him.  All  may  follow  him,  and  enjoy 
the  light  of  life.  This  we  confidently  believe 
and  teach;  and  therefore  reject,  as  errone- 
ous and  contrary  to  the  Scriptures,  all  those 
doctrines  which  deny  tlie  freedom  of  man  in 
the  sense  above  given,  or  which  hold  out  a 
partiality  on  the  part  of  a  just  and  righte- 
ous God,  in  his  administration  of  the  means 
of  salvation  and  restoration  to  a  fallen  world. 
The  reader  will  perceive  that  I  have  con- 
nected the  doctrine  of  universal  means  of 
salvation,  with  what  I  have  offered  concern- 
ing the  free  will  of  man;  and  that  having 
closed  the  subject  with  those  two  points  in 
connection,  it  will  not  be  necessary  to  say 
much  upon  the  belief  of  Friends  respecting 
the  universal  offer  of  salvation.  This  ho^^  - 
ever,  is  the  doctrine  they  teach  and  believe, 
and  have  no  doubt  it  is  founded  upon  the  pro- 


17 

fession  of  all  the  apostles,  and  true  believ- 
ers in  Christ.  A  doctrine  sufficiently  set 
forth  in  the  passages  already  quoted  from 
the  holy  Scriptures. 


mVINE  REVELATION,  THE  GROUND  AND 
PltlNCIPLE  FROM  W:JICH  THE  KNOW- 
LEDGt  OF  GOD  IS  TO  BE  OBTAINED. 
THOSE  WHO  COME  TO  FIND  THIS  PRINCI- 
PLE, WHICH  IS  OFFEllEU  TO  ALL,  MAY 
AFTERWARDS   FALL  FltOM  IT. 

AND  first,  the  true  knowledge  of  God, 
'wre  believe,  cannot  be  obtained  by  any  out- 
ward means.  God  is  a  spirit,  and  cannot 
he  known  but  by  a  spiritual  and  divine  ma- 
nifestation opened  in  tlie  soul:  <«  No  man 
knoweth  the  Father  but  the  Son,  and  he 
to  whom  the  Son  revealeth  .him."  Matt. 
xi.  27.  From  which  it  appears,  that  though 
there  may  be  some  idea  of  God  excited 
by  tradition,  and  seated  in  the  mind  of  the 
natural  man,  yet  that  this  idea  or  know- 
ledge is  not  the  true  and  saving  knowledge, 
not  that  living  and  spiritual  knowledge 
which  Christ  described,  as  recorded  by  the 
evangelist  John,  "  Tliis  is  life  eternal,  to 
know  thee,  the  only  true  God,  and  Jesus 
b2 


IS 


Christ,  ^^llom  thou  hast  scut."  John,  xvii, 
3.  Friends  helieve,  that  according  to  the 
Scriptures,  God  in  ])is  love  and  mercy,  has 
granted  a  spiritual  manifestation  to  all,  hy 
Mliich  they  may  come  to  this  living  experi- 
mental' knowledge  of  him.  "  For  God  so 
loved  the  world,  that  he  gave  his  only  be- 
gotten Son,  that  whosoever  believeth  in  him 
should  not  perish,  hut  have  everlasting 
}ife."  John,  iii.  16.  And  the  same  apostle 
has  said  of  the  Son,  '^  In  him  was  life, 
and  the  life  was  the  light  of  men*  and  the 
light  shineth  in  darkness,  and  the  darkness 
comprehended  it  not."  John,  i.  4,  5.  That 
this  same  light,  ^^  was  the  true  light,  wliich 
lighteth  every  man  that  cometh  into  the 
world."  Jolm,  i.  9.  But  if  any  were  not  fur- 
nished with  it,  tlientlie  doctrine  of  the  apos- 
tle would  not  he  correct.  Tliis  divine  life  of 
the  Si>irit  by  wliich  we  come  to  tlic  know- 
ledge of  God,  is  the  only  means  Avhich  can 
open  in  tiie  soul  that  saving  knowledge. 
Therefore  we  believe  that  it  is  the  great 
principle  by  whicii  the  secrets  of  God  and 
man  are  opened,  •'  For  the  s])ii'it  searchetb 
all  things,  yea  the  (kep  things  of  God."  1 
Cor.  ii.  X.  By  this  quickening  principle  man 


19 

is  brou.^ht  into  a  capacity  to  understand 
those  thini^s  w  hich  pertain  to  life  and  salva- 
tion. «  But  the  things  of  God,  knoweth  no 
man,  but  the  spirit  of  God;"  1  Cor.  ii.  11. 
A  manifestation  whereof,  *<  is  given  to  eve- 
ry man  to  profit  withal."  1  Cor.  xii.  7.  When 
we  speak  of  revelation  we  mean  this  same 
divine  spirit;  and  we  do  not  believe  that  any 
man  ever  came  to  the  knowledge  of  God 
without  it.  And  as  they  who  live  in  the  spi- 
rit and  walk  in  it,  are  in  the  unity  and  fellow- 
ship of  the  truth,  and  enjoy  that  life  by  which 
the  true  knowledge  of  God  is  made  manifest, 
so  tliose  who  are  enemies  to  the  truth,  though 
the  light  of  it  shine  in  them,  are  m  darkness 
and  spiritual  death,  and  do  not  come  to  the 
Hglit  which  is  offered  for  their  instruction. 
But  in  such  is  fulfilled  what  John  the  evan- 
gelist has  written,  <«  And  this  is  the  condem- 
nation, tiiat  light  is  come  into  the  world,  and 
men  loved  darkness  rather  than  light,  be- 
cause tlieir  deeds  were  evil."  John,  iii.  19. 
It  appears  therefore  that  those  who  walk  in 
the  light,  according  to  the  Scriptures,  are 
children  of  the  light,  and  of  the  day.  .They 
are  not  merely  traditional  believers  in  God, 
but  have  tome  to  the  living  knowledge  of 


20 

liim.  We  do  not  agree  with  tliose  who  hold 
that  when  this  divine  life  "is  witnessed  or 
raised  in  the  soul,  such  can  never  after- 
wards fall  from  the  grace  of  God;  because 
we  are  satisfied  that  the  Scriptures  teach  a 
different  doctrine.  Paul  was  aware  of  the 
danger  of  falling  from  grace.  «^  But  I  keep 
under  my  body  and  bring  it  into  subjection, 
lest  that  by  any  means  when  I  have  preach- 
ed to  others,  I  myself  should  be  a  cast 
away."  1  Cor.  ix.  27.  Again,  speaking  to  his 
son  Timothy,  he  says,  "  holding  faith  and 
a  good  conscience;  which  some  having  put 
away,  concerning  faith  have  made  ship- 
wreck." 1  Tim.  i.  19.  Many  other  passages 
might  be  quoted  agreeing  witli  the  foregoing, 
but  what  is  already  advanced  may  be  suf- 
ficient. 


CONCERNING  THE  SCRIPTURES. 

THE  society  of  Friends  do  not  agree  with 
those  professors  of  Christianity,  who  say  the 
Scriptures  are  the  word  of  God;  but  they 
are  of  the  judgment  that  the  testimonies  of 
tiie  lioly  Scriptures  proceeded  from,  and 
v,\;rc  written  under  the  guidance  of  the  word 


21 

or  spirit  of  God:  that  they  are  as  Paul  ex-^ 
presses,  "  Profitahle  for  doctriiit ,  for  rc- 
l)roof,  for  correction,  for  instruction  in  righ- 
teousness." 2  Tim.  iii.  16.  But  as  they  had 
an  original  spring  or  principle  from  whence 
they  proceeded,  so  that  principle  we  consi- 
der as  a  primary  cause,  and  tlie  holy  Scrip- 
tures the  effect.  To  that  original  principle 
whicli  was  before  the  Scriptures,  we  with 
Jolin  the  evangefist,  give  the  name  of  the 
Word,  and  not  to  the  Scriptures.  "  In  the 
beginning  was  the  Word,  and  the  Word  was 
with  God,  and  the  Word  was  God."  John,  i. 
1.  There  are  important  reasons  for  making 
this  distinction;  some  of  which  it  may  not  be 
improper  to  mention.  The  Word  of  God  as 
described  by  the  evangelist  John,  we  believe 
has  an  universal  influence,  which  cannot  be 
admitted  in  relation  to  the  Scriptures.  But  if 
the  Scriptures  are  the  alone  means  of  salva- 
tion, then  they  must  contradict  tliemselves; 
because  they  testify,  that  •*  a  great  multitude, 
which  no  man  could  number,  of  all  nations, 
and  kindreds,  and  people,  and  tongues,  stood 
before  the  throne,  and  befoie  the  lamb,  cloth- 
ed with  white  robes  and  palms  in  their  hands." 
Rev.  vii.  9.  We  cannot  doubt  but  that  of  this 


522 

great  company  there  were  many  wlio  had  ne- 
ver read  the  Scriptures;  but  they  wri-e,  not- 
withstanding, clothed  with  the  robes  of  righ- 
teousness. Hence  we  infer,  that  though  the 
Scriptures  are  a  great  blessing  to  us,  yet  they 
are  not  so  much  so  as  thatNVord  or  Spirit  from 
whence  they  proceeded.  But  the  scriptures 
themselves  cannot  be  understood,  without 
the  aid  of  the  same  spirit,  by  which  they  were 
at  first  wiMtten.  We  consequently  believe  that 
in  the  wisdom  of  God,  many  souls  are  in- 
structed without  the  means  of  the  Scriptures, 
by  the  immediate  manifestation  of  his  own 
blessed  spirit;  If  therefore  we  call  the  Scrip- 
tures tlie  word  of  God,  and  say  they  are  the 
only  means  of  salvation;  this  would  go  to  de- 
ny the  doctrine  which  they  contain,  and  ex- 
clude all  those  who  cannot  read  tliem,  from 
the  possibility  of  salvation.  The  society  of 
Friends  observing  these  consequences,  and 
finding  that  the  spirit  of  truth  is  given  to  lead 
into  all  truth,  and  of  course,  out  of  all  ei*ror, 
cannot  join  with  those  who  after  tliis  manner 
depart  from  the  doctrine  of  the  Scriptures, 
but  they  on  the  contrary  refuse  to  call  the 
Scriptures  by  any  other  name  than  that 
which  they  claim  for  themselves. 


23 


OF  THE  MINISTRY. 

«  IF  any  man  speak,  let  him  speak  as  the 
oracles  of  God;  if  any  man  minister,  letliim 
do  it  as  of  the  ability  wliich  God  g-iveth,  that 
God  in  all  thinj^s  may  be  j^lorified.'*  1  Peter, 
iv.  11.  Such  ministi'y  is  not  the  effect  of 
man's  will  or  wisdom,  but  is  the  ministry  of 
the  spirit.  Now  tlie  gospel  dispensation,  is  a 
spiritual  dispensation,  and  all  those  w  ho  pro- 
fess to  be  ministers  of  tl.e  gospel,  if  they  are 
I'eally  such,  have  received  a  gift  of  the  spirit 
for  that  purpose.  "And  he  gave  some  apos- 
tles, and  some  prophets,  and  some  evange- 
lists, and  some  pastors  and  teachers,  for  the 
perfecting  of  the  saints,  for  the  work  of 
ihQ  ministry,  for  the  edifying  ihc  body  of 
Christ.-'  Eph.  xv.  l^.  We  believe  therefore 
that  no  liuman  talents  or  learning  can  quali- 
fy a  mail  witliout  this  gift,  to  be  a  gospel 
minister.  And  no  one  can  be  assured  that  he 
has  this  gift  of  the  spirit  for  tlie  work  of  the 
ministry,  but  by  the  immediate  impression 
and  evidence  of  the  spirit  itself.  ^lOr  can 
those  among  wliom  he  labours  know  that  the 
gift  has  been  bestowed,  unless  they  also 
have  the  evidence  of  the  same  spirit.  The 
c  2 


S4 

cliurch  of  Christ  was  to  be  under  his  got^ 
ernment,  and  built  u\vm  him,  the  only  true 
foundation;  consequently  its  members  were 
not  left  to  any  unrertainty:  they  had  tlie 
spiiit  of  Christ;  for  accordin.^  to  the  Srri})- 
tures,  **  if  any  man  liave  not  tlie  spirit  of 
Christ  he  is  none  of  liis."  Rom.  viii.  9.  The 
true  cliurrh  therefore  consisting  of  living 
members  influenced  by  the  holy  Head,  tliey 
necessarily  know  when  the  ministry  pro- 
ceeds frrm  tlie  spirit.  And  aitliougli  it  may 
t)e  possible  f(  r  iiuman  learning  and  parts  to 
become  very  correct  in  the  knowledge  of  the 
letter;  yet  tlie  ministry  of  tiie  spirit  n  )t  ac- 
couipanying  the  letter,  these  only  are  min- 
isters of  death,  aiid  neVercan  rise  any  high- 
er, unless  t]\ey  receive  the  gift  of  the  minis- 
try. This  gift  we  believe  is  only  at  the  dis- 
posal of  him  from  whom  all  perfect  gifts 
proceeds;  and  not  in  the  po\\er  of  any  man 
or  set  of  men  to  confer  upon  another.  We 
believe  also  that  the  gift  of  the  spirit  is  not 
confined  to  nation  or  sex;  that  it  is  bestow- 
ed upon  all;  and  that  the  gift  of  the  ministry 
is  bestowed  upon  females  as  well  as  males. 
<*  I  or  ye  are  all  the  children  of  God  by 
fiiith  in  Jesus  Christ,  fur  as  many  of  you 


£5 

as  have  been  bai)tized  into  Clirist  Iiavc  put 
on  Christ.  There  is  neither  Jew  nor  Greek, 
tliere  is  neither  bond  nor  free,  tliere  is  nei- 
ther male  nor  female,  for  ye  are  all  one  in 
Christ.-'  Gal.  iii.  26,  27,  28.  If  then  we  are, 
when  baptized  into  Christ,  all  one  in  him 
(and  we  believe  no  one  can  be  a  minister  of 
Christ  until  baptized   unto   him.)   whether 
male  or  female,  we  all  receive  of  |jis  spirit; 
and  those  whom  it  may  please  him  to  put 
into  the  ministry  will  be  to  tlie  edification  of 
the  body  of  Christ,  which  is  his  cburcli.  That 
females  were  to  receive  the  gift  of  prophecy 
appears   from  the  following:  "   I  will  pour 
out  of  my  spirit  upon  all  flesh,  and  your 
sons  and  your  daughters  shall  propliecy." 
Joel,  ii.  28.  Tlie  apostle  Peter  on  the  memo- 
ruble  day  of  I'entccost  makes  use  of  this 
sanie  passage,  coufmning  the  right  of  pro- 
phecy to  the  female  sex.  And  though  l^iiiil 
fv)r  the  purpose  of  guarding  the  church  in 
his  day  from  unnece^ssary  questions  and  a 
consequent   disturbance   of  the   solemnity, 
enjoined  that  a  woman  should  not  be  suffer- 
ed to  speak  in  it,  but  should  inquire  of  her 
husband  at  home;  yet  it  appears  plain  that 
^e  had  no  view  to  forbid  them  the  riglit  te 


nuiirster  when  they  slioiild  be  thereunto 
called;  for  Ave  find  l»e  lias  instructed  them  in 
what  manner  they  should  appear.  "  But  eve- 
ry woman  that  prayeth  or  prophcsieth  with 
]ipr  licad  uncovered  dishonoreth  her  head." 
1  Cor.  xi.  5.  He  has  also  spoken  by  way  of 
{approbation  of  women  in  the  ministry  of  the 
gospel:  *^  And  I  entreat  thee  also,  true  yoke 
fellow,  help  tliose  women  which  laboured 
with  me  in  tlie  !2:ospcl,  witli  Clement  also  and 
with  otjjer  my  fellow  labourers  whose  names 
lire  in  the  book  of  life."  Philip,  iv.  3.  The 
society  of  Friends  being  satisfied  that  fe- 
males were  called  to  the  ministry  amongst 
them,  and  having  every  necessary  assurance 
that  it  was  agreeable  to  the  wise  adminis- 
tration of  the  Head  of  the  church,  have  not 
believed  that  they  should  be  excluded,  but 
own  them  in  the  mi?ustry,  and  are  often  edi- 
fied by  their  labours  in  the  gospel.  One  of 
the  duties  vihich  weare  satisfied  is  vested  in 
the  cliurch,  is  a  careful  attention  tothissub- 
jecti  Those  Avho  have  had  experience  and 
have  long  stood  firm  in  obedience  to  the 
spirit  of  Christ,  are  necessarily  bound  to 
take  notice  of  appearances  in  the  ministry; 
and  where  anv  come  forth  who  have  mista- 


27 

ken  their  gift,  timely  to  counsd  and  caution 
them.  Thus  the  living  members  are  instru- 
mental to  preserve  all  in  their  proper  places; 
instructing  one  another  in  the  openin.i:;  of 
that  light  which  makes  manifest.  But  though 
we  are  satisfied  tluit  male  and  female  arc 
called  to  the  ministry;  we  do  not  believe 
they  are  to  be  paid  for  their  labours,  or  to 
preach  by  contract.  But  agreeably  to  the 
charge  of  Christ  to  his  disciples.  "  Freely 
ye  have  received,  freely  give."  Matt.  x.  1. 
We  cannot  therefore  ow^n  any  in  the  ministry 
who  disobey  this  command  of  Christ.  But 
as  it  was  the  duty  of  the  church  in  the  primi- 
tive day  to  give  to  the  poor  amongst  tlicni, 
so  we  believe  we  are  also  in  duty  bound  to 
provide  for  our  poor,  as  well  ministers  as 
others.  Although  we  esteem  a  living  and 
authorized  ministry,  and  believe  it  is  a  bles- 
sing to  the  church,  yet  as  we  consider  all 
true  ministers  to  be  the  servants  of  Christ, 
who  only  can  render  effectual  their  services, 
so  we  are  satisfied  that  they  must  necessari- 
ly wait  for  his  instruction  in  every  step  they 
take  in  this  solemn  duty.  But  should  any 
rise  and  attempt  to  speak  in  his  nanir,  un- 
der the  influence  or  choice  of  the  creaturely 


28 

Will,  wc  believe  such  would  contribute  to 
their  own  condemnation,  and  by  no  means 
profit  the  people.  Therefore  as  we  do  not 
unite  with  those  who  are  hirelings,  so  nei- 
ther do  we  own  such  to  be  the  ministers  of 
Christ,  who  prefess  to  be  always  ready,  and 
who  make  it  their  rule  to  preach  at  all  times 
when  an  assembly  are  gathered. 

wvvwvw 

OF  DIVINE  WORSHIP. 

AS  it  was  the  practice  of  the  primitive 
believers  in  Christ  to  meet  together  for  the 
purpose  of  worshipping  him,  so  we  believe 
it  remains  to  be  a  duty  enjoined  upon  all  his 
followers  down  to  the  present  day.  They 
were  formerly  instructed  on  this  important 
occasion  and  encouraged  to  believe  by  the 
promise  of  Christ,  "  that  where  two  or  three 
are  gatliered  together  in  my  name,  there  am 
I  in  the  midst  of  them."  Matt,  xviii.  20. 
We  therefore  believe  that  it  is  our  indispen- 
sable duty  publicly  to  assemble  ourselves  to- 
gether in  order  to  worsliip  the  living  God. 
But  our  manner  of  meeting  in  silence,  has 


a9 

been  spoken  of  as  being  no  where  warrant- 
ed by  the  example  of  primitive  believers,  or 
the  testimony  of  the  holy  scriptures.  But  as 
the  gospel  dispensation  is  purely  spiritual, 
and  as  no  formal  acts  without  the  spirit  can 
constitute  divine  worship;  we  therefore  are 
satisfied  that  we  ought  to  wait  for  the  need- 
ful qualification  to  worship  the  Father  in 
spirit  and  in  truth;  and  this  we  believe  may 
be  done  without  the  aid  of  the  human  voice. 
For  if  the  worship  of  God,  depended  upon 
the  organic  powers  of  our  nature,  and  could 
not  be  performed  without  them,  then  it  must 
be  in  part  a  natural  and  not  purely  a  spiri- 
tual worship.  We  are  informed  on  this  sub- 
ject, by  the  Head  of  the  church,  that  <<  tlie 
hour  Cometh,  and  now  is,  when  the  true  wor- 
shippers shall  worship  tlie  Father  in  spirit 
and  in  truth,  for  the  Father  sceketh  such 
to  worship  him.  God  is  a  sjjirit,  and  they 
that  worsliip  him,  must  worship  him  in 
spirit  and  in  truth."  John,  i v.  23,  24.  It 
therefore  appears  to  us  that  no  well  founded 
objection  can  be  raised  against  our  silent 
meetings;  and  that  tlie  form  itself  correctly 
agrees  with  tliat  kind  of  worship  which 
christians  are  called  to.   And  althongli  we. 


30 

do  not  deny  that  the  spirit  of  Christ  may 
sometimes  accompany  vocal  acts  of  worship, 
yet  we  believe  many  may  be  deceived  by 
complying  with  outward  forms  without  the 
spirit.  We  confess  also  tliat  it  is  possible 
for  an  assembly  to  be  gathered  into  outward 
silence,  and  not  experience  the  mind  to  be 
separated  from  the  influence  of  the  natural 
wanderings  and  desires  of  the  creature.  In 
eith  r  case,  pure  and  spiritual  worship  may 
fail  to  be  performed.  But  in  the  former, 
where  an  assembly  are  collected,  and  with- 
out waiting  for  the  mind  of  the  spirit,  im- 
mediately proceed  to  outward  and  formal 
acts;  there  appears  to  us  a  danger  of  depart- 
ing from  the  will  of  God,  and  fulfilling  the 
will  of  man  alone.  To  wait  upon  God,  re- 
quires a  state  in  which  we  are  separated 
from  all  the  acts  of  the  creature.  But  such 
a  state  is  not  obtained  while  any  thing  of 
our  own  commands  our  attention.  Hence 
we  infer  that  were  we  to  enter  our  religious 
assemblies,  and  pursue  the  first  emotions  and 
ideas,  we  should  he  liable  to  be  active  in  the 
first  nature  without  the  quickening  influence 
of  the  Holy  Spirit;  and  all  such  acts,  how- 
ever specious,  we  believe  will  fail  to  be  ac- 


^.1 

i:eptiil)le  to  the  Fiithcr,  who  is  a  ])urc  and 
spii'itiial  bciii.i;-,  only  known  lunl  w oi*s'iii]>pid 
in  that  maui testation  of  4^hc  spirit  whicli  he 
lias  been  pleased  to  grant  to  all  them  that 
wait  upon,  and  v,orshlp  liim  in  spirit  and  in 
truth.  Many  are  the  instances  mentioned  in 
the  Scriptures  of  the  faithful  waiting  upon 
God.  The  propiiet  Jeremiah  says,  **  The 
Lord  is  good  unto  them  that  wait  fv)r  him, 
to  the  soul  that  seeketh  him.  It  is  good  that 
a  man  should  both  hope  and  quietly  wait  for 
the  salvation  of  the  Lord."  Lam.  iii.  25,  26. 
David  saitli,  "  I  waited  patiently  for  the 
Lord,  and  he  inclined  unto  me,  and  heard  my 
cry."  Psa.  xl.  1.  Isaiah  saith,  **  And  it  shall 
he  said  in  that  day,  lo,  this  is  our  God,  wc 
have  waited  for  him,  and  he  will  save  us. 
'l'l:is  is  t!»e  Lord,  we  have  waited  f<»i;  him,  wc 
will  he  j;lad  and  rej«>ice  in  iiis  sal\  ation." 
Isaia!i,  xxv.  9.  One  more  instance  1  will  add 
in  confirnration  of  loaning  upon  and  waiting 
for  tlie  aid  of  the  s})irit.  »»  But  ifwT  hope  for 
that  v^e  see  not,  tiien  do  we  ^^•ith  patience 
wait  for  it.  Likewise  the  spirit  als()  helpeth 
our  infirmities,  for  we  know  not  what  wc 
should  pray  for  as  we  ougiit,  hut  the  spirit 
itself  luaketh  intercession  for  us,  with  groan- 


ings  which  cannot  be  iitterccl."  Rom.  viii. 
25,  26.  In  this  doctrine  of  the  apostle,  it  is 
evident  tliat  he  believed  in  the  necessity  of 
waiting  in  the  spirit,  and  that  there  w  as  a 
sensible  devotion  in  the  joint  influence  of  the 
spirit  itself,  with  the  soul  of  man,  where 
w  ords  were  not  necessary  or  even  competent 
to  the  occasion.  "  As  there  can  be  nothing 
more  opposite  to  the  natural  will  and  wisdom 
of  man,  than  this  silent  waiting  upon  God; 
so  neither  can  it  be  obtained,  nor  rightly 
comprehended  by  man  but  as  he  layeth  down 
his  own  wisdom  and  will,  so  as  to  be  content, 
to  be  thoroughly  subject  to  God.  Therefore 
it  was  not  preached,  nor  can  it  be  so  prac- 
tised, but  by  sucli  as  find  no  outward  cere- 
mony, no  observations,  no  words,  yea  not 
the  best  and  purest,  even  the  words  of  Scrip- 
ture, able  to  satisfy  their  weary  and  afflicted 
souls.  Because  where  all  these  may  be,  the 
life,  power  and  virtue  which  make  such 
things  effectual  may  lie  wanting.  Such  I  say 
were  necessitated  to  cease  from  all  externals 
and  to  be  silent  before  the  Lord,  and  being 
directed  to  that  inward  principle  of  life,  and 
light  in  themselves,  as  the  most  excellent 
teacher  which  can  never  be  removed  into  a 


3S 

iorncrjciiinc  thereby  to  be  taught  to  wait  up- 
on God  ill  the  measure  of  life  and  grace  re- 
ceived from  him,  and  to  cease  from  their  own 
for\^ ard  words  and  actions,  in  the  natu» al 
willing  and  comprehension,  and  feel  after 
this  inward  seed  of  life,  that  as  it  moveth, 
they  may  move  with  it,  and  be  actuated  by 
its  power,  and  influenced  whether  to  pray, 
preach  or  sing.  And  so  from  this  principle 
of  man's  being  silent  and  not  acting  in  the 
things  of  God  of  himself,  until  thus  actuated 
by  God's  light  and  grace  in  the  heart,  did 
naturally  spring,  that  manner  of  sitting  to- 
gether in  silence."  (^Jipology,  p»  353.)  *<  Yet 
I  do  not  so  mucli  commend  and  speak  of  si- 
lence, as  if  we  had  hound  ourselves  by  any 
law,  to  exclude  praying  or  preaching,  or  tied 
ourselves  thereunto,  not  at  all;  for  as  our 
worship  consistetli  not  in  words,  so  neither  in 
silence,  but  in  an  holy  dependence  of  tlio  mind 
upon  God,  from  which  dependence,  silence 
necessarily  follows  in  the  first  place  until 
words  can  be  biought  fcrth,  which  are  from 
God's  spirit."  (Jlpology.'p.  360.)  The  reader 
will  from  the  foregoing  have  some  idea  of  our 
reasons  for  assembling  in  silence;  but  they 
only  can  be  competent  to  judge  in  this  weigh- 


34 

ty  matter  who  have  come  to  the  light  of 
Christ   in  themselves,  and  are  sensible  of 
those  joys,  which  spring  from  an  inward 
and    spiritual  knowledge    of  Ids   presence. 
Friends   helieve  tliat  all  true   worshippers 
in   spirit  and  in  troth,  must  walk  in  the 
spirit,  and  not  fulfil  tlie  lusts  of  the  flesh. 
Neither  are  we  alone  in  our  belief,  tliat  di- 
vine worsliip  is  a  spiritual  act  and  to  be 
known  and  performed  in  silence.    "  Devo- 
tion, considered  in  itself,  is  an  intercoui'se 
between  God  and  us,  between  the  Supreme, 
Self  Existent,  Inconceivable  Spirit;  which 
formed  and  preserves  the  universe,  and  that 
particular  Spirit,  ^^ith  wldch,  for  awful  rea- 
sons, he  has  animated  a  portion  of  matter  on 
earth,  tliat  we  call  man.  It  is  a  silent  act  in 
wliich  tlie   soul    divests    itself  of  outward 
things,  flies  into  heaven  and  pours  fortli  all 
its  wants,  wishes,  hopes,  fears,  giiilt  or  plea- 
sure, into  the  bosom  of  an  Almighty  Friend. 
True  devotion  doubtless  requires  a  conside- 
rable degree  oP  abstraction  from  tlie  world; 
tliiit  we  iiear  little  of  it  is  not  wonderful.    It 
mak 'S  no  ncdse  in  the  circle  of  the  learned, 
or  of  the  elegant.  Under  a  lieap  of  woi-ldly 
care,  we  smothei'  the  lovely  infant,  and  will 


85 

not  let  it  breathe.  Vanity,  anibition,  avarice 
quemh  the  celestial  fiie,  and  tluse  alas,  are 
too  much  the  god  of  mortals.  >\  ritcrs  have 
been  amusing  iis  only  with  shadows  of  this 
piety,  instead  of  giving  us  its  soul  and  sub- 
stance. Superstition  has  placed  it  in  opinions, 
ceremonies,  austerities,  pilgrimages,  an  ai:- 
gust  temple,  or  splendid  imagery,  which  hi<s 
little  connection  with  sentiment  or  spirit. 
Entliusiasm  has  swelled  with  unnatural  con- 
ceptions, and  obtruded  a  spurious  offsprin,:^ 
on  the  world  instead  of  this  engaging  cliild 
of  reason  and  truth;  whilst  tlie  lukewarm 
have  rested  in  a  few  outward  duties  winch 
have  luid  no  vigour,  and  as  tliey  spring  not 
from  the  heart,  never  entered  the  temple  of 
the  Most  High.  Real  piety  is  of  a  very  dif- 
ferent, and  of  a  much  more  animated  nature; 
it  looks  up  to  God,  sees,  hears,  feels  him 
in  every  event;  in  every  vicissitude,  in  all 
jdaces,  in  all  seasons,  and  upon  all  occa^ 
sions.  It  is  theory  verified  by  experience, 
it  is  faith  substantiated  by  mentiil  enjoy- 
niint,  it  is  heaven  transjdanted  into  the 
human  bosom;  it  is  tlie  radiance  of  the  Di- 
vinity, warming  and  encircling  man.  It  is  a 
spiritual  sense  gratified  by  spiritual  sensa- 
D  2 


tioMs;  without  tliis,  all  ceremonies  are  iiiel- 
iicacioiis,  books,  prayers,  sacraments,  and 
meditcitioris,  are  but  a  body  witJiout  a  sou], 
or  a  statue  \\ithout  animation.  That  man  is 
capable  of  such  an  intercourse  witli  his  Ma- 
ker, there  are  many  living  witnesses  to 
prove.  It  may  be  proved  to  spring  from  na- 
tural and  philosophical  causes;  God  is  a 
spirit,  so  is  the  mind;  bodies  can  have  inter- 
course, so  can  souls.  When  minds  are  in  an 
assimilating  state  of  purity,  they  have  union 
with  their  Maker.  This  was  the  bliss  of  Pa- 
radise; sin  interrupted,  and  holiness  must 
restore  it;  to  a  soul  t]»us  disposed,  the  Crea- 
tor communicates  himself  in  a  manner, 
which  is  as  insensible  to  the  natural  eye, 
as  the  falling  of  dews;  but  not  less  refreshing 
to  its  secret  powers  than  that  is  to  vegeta- 
tion. The  primitive  saints  are  described 
thus,  when  tliey  speak  of  their  transports. 
David  felt  it  when  ho  longed  for  God,  as  the 
hart  panteth  after  the  water  brooks.  St. 
Paul,  w  lien  he  gloried  in  his  tribulations. 
It  was  embodied  in  him  wlien  he  was  carried 
up  into  the  third  heaven,  and  heard  things 
impossible  to  be  uttered.  St.  Stephen  was 
filled  with  it,  when  he    saw  the  heavens 


S7 

open,  and  prayed  for  bis  murderers*    By  it 
martyrs  were  supported   when  tliey  were 
stoned,  and  sawed  asunder,  and  till  we  feel 
it  in  ourselves,  we  shall  never  fully  know 
how  glorious  the  Lord  is."  London  Review, 
December    1791.    "   It   follows,   (says  the 
learned  Howe,)  that  having  formed  tliis  bis 
more  excellent  creature,  according  to  bis 
more  express  likeness,  stampt  it  witli  the 
more  glorious  character  of  his  living  image, 
given  it  a  nature  suitable  to  bis  own,  and 
tliereby  made  it  capable  of  rational  and  in- 
telligent converse  with  him,  be  hath  it  even 
in  liis  power  to  maintain  a  continual  converse 
with  this  creature  by  agreeable  communi- 
cations, by  letting  in  upon  it  the  vital  beams 
and  influence  of  his  own  liglit  and  love,  and 
receiving  back  the  return  of  its  grateful  ac- 
knowledgments and  praises,  wherein  it  is 
manifest  be  sliould  do  no  greater  tiling  than 
he  hath  done.    For  who  sees  not  that  it  is  a 
matter  of  no  greater  difticulty  to  converse 
with,  than  to  make  a  reasonable  creature? 
Or  who  would  not  be  ashamed  to  deny,  that 
he  who  hath  been  the  only  Author  of  the  soul- 
of  man,  and  of  the  excellent  powers  aiul  fa- 
culties belonging  to  it;  can  more  easily  sus- 

£ 


tain  that  which  he  liatli  made,  and  converse 
with  his  creature  suitably  to  tl»e  way  where- 
in he  hath  made  it  capable  of  his  C(niverse.'* 
The  memorable  John  Hales,  in  his  Golden 
Remains,  expresses  himself  thus,  on  the  sub- 
ject of  spiritual  worship.  "  Nay  one  thing  I 
know-  more,  that  the  prayer,  which  is  the 
most  forcible,  transcends  and  far  exceeds  all 
the  power  of  words.  For  St.  Paul,  speaking 
unto  us  of  tlie  most  effectual  kind  of  prayer, 
calls  it  sighs  and  groans,  that  cannot  he  ex- 
pressed. Nothing  cries  so  loud  in  the  ears  of 
God,  as  the  sighing  of  a  contrite  and  earnest 
hearts"  From  all  which,  and  many  other 
testimonies  which  might  be  produced,  it 
must  be  evident  that  a  spiritual  devotion  is 
believed  in,  and  has  been  acknowledged  by 
others  as  well  as  the  society  of  Friends. 
Although  this  divine  and  spiritual  devotion 
may  be  experienced  when  our  hands  ai^.  em- 
ployed in  t!ie  business  of  tliis  world,  and  we 
doubt  not  many  pious  souls  are  poured  out 
before  God  in  secret,  by  gratefully  owning 
his  mercy  and  liis  grace,  yet  we  are  satisfied 
that  sucli  will  be  glad  often  to  assemble  them- 
s:lves  together,  that  they  may  unite  in  spi- 
'  '>-,  in  this  duty.  And  we  have  often  had  ex- 


39 

perieiicc  that  it  is  acceptable  to  our  lioly 
Head,  that  Ave  meet  to.^ether  to  wait  upon 
and  Avorship  him.  He  lias  owned  our  silent 
and  solemn  assemblies,  and  in  them  united  us 
in  tlic  Icllov,  ship  of  his  dear  Son.  Therefore 
we  believe  that  is  our  indispensable  duty, 
and  that  they  who  sincerely  attend  to  it  will 
know  the  promise  fulfilled,  "  Even  the 
youths  shall  faint,  and  be  weary,  and  the 
young  men  shall  utterly  fall;  but  they  that 
wait  upon  tlie  Lord,  shall  renew^  their 
strength,  they  shall  mount  up  with  wings  as 
eagles,  they  shall  run  and  not  be  weary,  and 
they  shall  walk  and  not  faint."  Isa.  xl.  30, 
31.  Tlierefore,  we  arc  concerned,  to  prac- 
tice the  exiiortation  of  the  apostle,  "  I  be- 
seech you,  brethren,  by  the  mercies  of  God, 
that  yc  present  your  bodies  a  living  sacri- 
fice, lioly,  acceptable  ujito  God;  wiiich  is 
your  reasonable  service."  Rom.  xii.  1. 
-**  Not  forsaking  tlie  assembling  of  ourselves 
togrtlior,  as  tlie  manner  of  sonic  Is.''  Heb. 
X.  25.  But  concerning  those  wlio  think  of 
his  name,  tJie  prophet  Malachi  has  said, 
<•  Then  tliey  that  feared  the  Lord,  spake 
often  one  to  anotlier,  and  the  Lord  hcarken- 
<m1  and  heard  it;  and  a  book  of  remembrance 


40 

was  wTittcn  before  him,  for  them  that  feared 
tlie  Lord  and  thought  upon  his  name.  And 
they  shall  be  mine,  saith  the  Lord  of  hosts, 
in  that  day,  when  I  will  make  up  my  jewels, 
an.]  I  will  spare  them  as  a  man  sparetli  his 
own  son  that  serveth  him."  Mai.  iii.  16, 17. 


OF  PRAYER  AND  SPIRITUAL  SINGING  TO 
THB  LORD. 

HAYING  given  an  account  of  our  belief 
concern hig  the  spirituality  of  worship,  I 
shidl  now  speak  of  prayer;  which,  though  it 
is  a  part  of  the  worsliip  of  God,  and  not  to 
be  dispensed  with  by  the  christian,  appears 
to  me,  cannot  be  acceptable,  when  perform- 
ed in  the  will  or  wisdom  of  man.  But  prayer, 
performed  by  direction  of  the  Divine  Spirit, 
is  profitable,  and  should  not  be  neglected. 
The  disciples,  sensible  of  tiiis,  applied  to  the 
only  proper  instructor;  and  wc  believe  that 
they  who  at  this  day  apply  to  him,  w  ill  be 
riglitlv  directed  in  tliis  solemn  act.  That 
otliers  who  have  their  forms  of  prayer  com- 
mitted to  memory,  and  are  formal  in  the  act, 
not  knowing  the  instruction  and  puttings 
forth  of  the  Divine  Spirit,  are  not  asking  in 


41 

liis  name;  and  therefore  will  not  receive. 
Perhaps  there  is  scarcely  an  act  sanctioned 
hv  tlie  rv'.li.a;ion  of  Jesus  Cln'Lst,  less  under- 
stood, and  therefore  none  more  abused  than 
that  of  prayer.  Those  who  think  tliey  are 
within  the  meanin.q  of  this  duty,  because 
they  are  .2;overned  by  the  boundaries  set  in 
the  Lord's  prv\yer,  are  too  generally  defi- 
cient. Tliey  do  not  consider  that  the  very 
first  sentence  in  tluit  solemn  conipendiuni 
requires  a  qualification.  Who  are  they  tliat 
may  call  God  father?  Certainly  not  those 
who  are  the  servants  of  sin;  who  reject  the 
lii^ht  of  Ciirist,  and  are  enemies  to  his  spirit; 
tliesc  are  not  his  children.  <*  But  as  many  as 
are  led  by  tlie  s[)irit  of  God;  thi\v  are  t!ie  sons 
of  God."  Rom.  viii.  14.  Such  may  say,  our 
Father  vvhicli  art  in  heaven:  but  of  the  vast 
multitude  who  are  daily  addressin.i^  him  by 
tliat  paternal  litl«s  thei-e  is  reason  to  doubt, 
fi•^^  arc  isis  ol)  'di'.Mit  childri'u;  and  a}]  others 
are  sayiu.^  that  wiiicb  is  not  true  in  r'l.ition 
t.)  tliemsclvcs.  They  have  not  lived  in.  ww 
received  the  s|»ijMt  ol*  adopiion.  nuti.iM-iziii.s; 
them  to  cvy  Al)b;u  Farher.  Neither  are  ilu* 
disobedient  willin,2;  that  his  kin.^'dom  should 
be  set  up  in  their  hearts,  nor  tliat  the  divitio 


4^ 

will  should  be  done;  but  they  live  in  the  pride 
and  (obstinacy  of  their  own  self-will.  Instead 
of  forgivin,^  men  their  trespasses,  they  watch 
the  opportunity  for  revenge,  and  are  joyful 
when  they  succeed  in  punishing  those  who 
they  imagine  have  injured  them;  and  yet 
some  of  these  are  forward  to  pray  in  the  as- 
sem])lies  of  the  people;  and  would  willingly 
persuade  men,  that  tliey  have  a  claim  to  true 
devotion.  Otliers  again  seem  to  suppose  they 
shall  be  heard  for  their  much  speaking,  and 
therefore  are  crowding  together  all  tlie  sub- 
jects of  desire  whicli  the  imagination  can 
reach,  and  calling  upon  tlie  Almighty  to 
grant  them  this  vast  assemblage  of  requests. 
If  we  were  to  take  a  correct  account  of  the 
multitude  of  petitions,  which  are  vocally  of- 
fered up,  and  strictly  to  examine  and  reflect 
upon  them;  I  have  sometimes  thought  there 
are  few  of  common  understanding,  but  what 
would  be  of  opinion  that  many  of  them  were 
extravagant.  Tliis  part  of  devotion,  it  seems, 
was  practised  by  the  Pharisees  of  old.  Our 
Lord  has  taken  notice  of  tbem.  and  evident- 
ly condemned  them  and  tlieir  prayers  to- 
getlier.  No  doubt  tlsey  had  their  admirers 
in  that  day,  as  well  as  many  in  the  present. 


IB  lit  what  were  the  remarks  which  the  Sa- 
^  iour  of  the  worhl  made  upon  them.  "  And 
when  thou  prayost  tliou  slialt  not  be  as  the 
hyprocrites  are,  tor  they  love  to  pray,  stand- 
ing in  the  syna.2;oj2;ues5  and  in  the  corners 
of  the  streets,  thattliey  maybe  seen  of  men; 
verily  I  say  unto  you,  they  have  tlieir  re- 
ward." Matt.  vi.  5.  Having  sliown  the  mo- 
tives oftbese  supplicants,  and  noticed  tbat  a 
primary  object  witli  them  was  to  be  seen  of 
men;  he  gi\es  his  disciples  an  instructive 
lesson  on  the  subject,  a  lesson  whic]\  ought 
to  be  deeply  j)ondered  by  all  tbose  who  tliink 
themselves  called  to  vocal  prayer,  in  the  as- 
semblies of  the  people,  as  well  as  by  those 
who  in  their  closets  attempt  to  address  the 
Almighty.  «*  But  when  ye  pray,  use  not  vain 
repetitions  as  the  beathen  do,  for  they  think 
that  they  shall  be  heard  for  tbeir  much  speak- 
ing. Be  not  ye  tberefore  like  unto  them,  for 
your  Fatlier  knoweth  what  things  ye  bave 
need  of  before  ye  ask  him."  JMatt.  vii.  8. 
Tliese  cautions  are  sufficient  to  prove  that 
tbough  our  Loid  has  invited  to  prayei*, 
yet  he  requires  tbat  tliey  w!io  i)ray  should 
know  tliat  the  motive  is  pure,  that  it  is  free 
from  all  creaturely  passions  and  affections. 


44 

and  therefore  he  has  said  for  the  encourage- 
ment of  such,  <<  Ask,  and  it  shall  be  given 
.you;  sock,  and  ye  shall  find;  knock,  and  it 
shall  be  opened  unto  you."  Matt.  vii.  7. 
Prayer  being  thus  governed  by  purity  of 
motive,  and  offered  according  to  the  direc- 
tion of  the  spirit,  is  an  acceptable  act,  and  as 
it  is  not  seeking,  or  asking  in  the  will  of  the 
creature,  but  in  the  will  of  God,  so  we  be- 
lieve tliat  which  he  by  his  spirit  puts  into  the 
souls  of  liis  children  to  ask,  he  will  certainly 
grant.  '.Die  natural  man,  with  all  his  studied 
forms  of  prayer,  is  ignorant  of  the  spirit;  and 
tiierefore  kno\NS  not  what  to  ask  for,  but  is 
in  darkness  and  spiritual  death;  and  never 
(an  pray  acceptably  until  he  is  brought  under 
tlic  redeeming  power  of  truth,  and  made  sub- 
ject to  the  cross  of  Christ;  having  tlie  old  and 
fallen  nature  humbled,  by  the  righteous  judg- 
ments of  God  upon  it.  In  this  state,  the  soul 
is  sensible  of  the  need  it  lias  of  a  su])p]y  of 
daily  bread,  and  there  is  begotten  in  it  a  ti'ue 
ii;mger  and  thirst  after  righteousness;  the 
s])ii*itual  feelings  are  f|iiickened  and  made 
alive  unto  God;  and  jtU  the  temptations  of 
the  enemy  arc  resisted.  In  this  conflict,  the 
weight  of    human   infainities   is   felt,   and 


45 

prayers  are  always  alive  in  the  soul;  hence 
it  may  be  said  of  such,  ai^rceably  to  the  ex- 
liortation  of  the  apostle  Paul,  they  »•  pray 
without  ceasing.'*  Now  this  living  travail 
from  under  the  power  of  darkness,  and  the 
dominion  of  sin,  is  not  a  superficial,  or  out- 
ward business,'  but  it  is  a  work  knf)wnin  the 
presence  of  God,  and  his  gracious  ear  is  al- 
ways open  to  all  the  groan  ings  and  pra}  ers 
of  those  who  endure  it;  because  they  breathe 
in  his  own  dirine  spirit,  and  live  to  him,  and 
not  to  themselves.  To  such  he  is  pleased  to 
make  manifest  his  will,  not  only  concerning 
themselves,  and  the  things  that  are  present, 
but  also  concerning  otliers,  and  tlie  things 
that  are  to  come.  Such  was  the  condition  of 
the  prophet  Elijah,  wlio  *•  prayed  earnestly 
that  it  might  not  rain;  and  it  rained  not  ujum 
the  eartlu  by  the  space  of  three  years,  and 
six  months.  And  he  prayed  again,  and  the 
heaven  gave  rain,  and  the  earth  brought 
forth  her  fruit."  James,  v.  IT,  18.  No  one 
can  suppose  that  the  dearth  here  spoken  of 
was  separately  the  effect  of  the  natural  \n  ill 
of  the  prophet;  and  therefore,  in  tliis,  we 
have  an  instance  that  true  prayer  is  an  en- 
trance into,  and  concurrence  with  t}ie  dU 


46 

>  iiit^  luiiifl.  Hence  we  believe  tliat  it  cannot 
be  pLi-formcd,  but  only  as  we  are  led  thereto 
by  tlie  sj)ii'it  of  God;  by  which  the  things  of 
God  and  his  will  are  made  manifest. 

Now  when  an  assembly  are  gathered  for 
the  purpose  of  divine  worship,  and  any  be- 
lieve tJiey  are  called  to  vocal  ])raycr;  many 
present  being  led  into  the  will  of  God;  the 
prayer  itself  will  be  owned,  and  united  with 
by  such  as  being  from  the  dictates  of  the  spi- 
rit; but  if  the  person  speaking  does  not  keep 
to  the  leadings  of  the  spirit,  then  what  is 
said,  is  not  true  prayer,  and  will  not  be  ac- 
cepted. If  again  he  is  guided  in  what  is  said 
by  the  spirit  of  God,  then  all  they  of  the  as- 
f^embly  who  ai'e  gathered  into  the  divine  will 
iirc  united  in  the  prayer.  But  in  our  solemn 
assemblies  there  may  be  different  states  and 
different  growths,  and  each  may  be  gathered 
into  the  divine  will  concerning  themselves,  but 
owing  to  their  various  Avants,  they  may  not  be 
led  to  unite  in  one  petition;  though  all  may  be 
brought  into  the  will  of  God,  and  all  engaged 
in  spiritual  prayer.  In  tins  view  of  prayer, 
we  believe  our  silent  opportunities  together 
must  appear  really  important  and  adapt^id  to 
the  purposes  of  spiritual  and  acceptable  w  oi'- 


4r 

sliip.  Tliat  prayer  can  only  be  opened  in  the 
understand ini^,  and  rightly  directed  by  the 
di^  ine  spirit,  tliere  are  many  passai^es  in  the 
Scriptures  to  prove.  <«  Likewise  the  spirit 
also  lielpeth  our  infirmities,  for  we  know  not 
what  we  shoidd  pray  for  as  we  ought,  but  the 
spirit  itself  makctli  intercession  for  us,  with 
groanings  which  cannot  be  uttered.  And  he 
that  searchetli  the  hearts,  knoweth  what  is 
the  mind  of  the  spirit;  because  he  maketli 
intercession  for  the  saints,  according  to  the 
will  of  God."  Rom.  viii.  2G,  27.  Again,  the 
same  ajrostle  saith,  "  I  will  pray  with  the 
spirit  and  I  will  pray  with  the  understand- 
ing also."  1  Cor.  xiv.  15.  I  shall  not  detain 
the  i^eader  with  further  quotations  from  the 
Scriptures,  on  this  solemn  subject.  But  if  the 
foregoing  may  be  accepted  as  a  correct  ac- 
count of  the  nature  of  prayer;  then  no  cus- 
tom, however  it  may  be  sanctioned  by  multi- 
tudes, which  is  not  consistent  therewith,  me- 
rits the  name  of  prayer.  That  true  prayer  is 
of  a  spiritual  nature  appears  to  have  been  the 
judgment  of  others  as  well  as  Friends.  Dr. 
Gell,  says,  ''  words  conceived  only  in  an 
earthly  mind,  and  uttered  out  of  the  memo- 
ry by  man's  voice,  which  make  a  noise  in 


48 

the  ears  of  flesh  and  blood,  are  not,  nor  can 
be  accounted  a  prayer  before  our  Father 
whicli  is  in  heaven."  Dr.  Smakhidge,  bishop 
of  Bristol,  has  the  following  expressions: 
*"  Devotion  of  mind  is  itself  a  silent  prayer, 
which  wants  not  to  be  clothed  in  words,  that 
God  may  better  know  our  desires.  He  re- 
gards not  the  service  of  our  lips,  but  the  in- 
ward disposition  of  our  hearts."  Monro 
speaks  to  the  same  effect  in  his  Just  Mea- 
sures of  pious  Institutions  of  Youth.  "  I  am 
persuaded,  says  he,  that  it  would  be  vastly 
adv^antageous  for  youth  if  care  were  taken 
to  train  them  up  to  this  method  of  prayer; 
that  is,  if  they  were  taught  frequently  to 
place  themselves  in  the  Divine  presence,  and 
there  silently  to  adore  their  Creator,  Re- 
deemer, and  Sanctifier.  For  hereby  they 
would  become  habitually  recollected.  Devo- 
tion would  be  their  element,  and  they  would 
know  by  experience  wliat  our  blessed  Sa- 
^  iour,  and  his  great  apostle  means,  when  they 
enjoin  us  to  pray  without  ceasing.  It  was,  I 
suppose,  by  some  such  method  of  devotion 
as  I  am  now  speaking  of  that  Enoch  walked 
with  God:  that  Moses  saw  Him  that  is  invi- 
sible; tliat  the  royal  psalmist  set  the  Lord  al- 


49 

ways  before  liim;  and  that  our  Lord  Jesus 
himself,  continued  w  hole  nights  in  prayer  to 
God.  No  man,  I  believe,  will  imagine,  that 
his  prayer,  during  all  the  space  in  which  it 
is  said  to  have  continued,  was  altogether  vo- 
Ciil.  When  he  was  in  his  agony  in  he  garden, 
he  used  but  few  words.  His  vocal  prayer 
tlicn  consisted  only  of  one  petition,  and  an 
act  of  pure  resignation,  tlirice  repeated.  But 
1  hope  all  will  allow,  tliat  his  devotion  lasted 
longer  than  while  he  was  employed  in  the  ut- 
tering of  a  few  sentences."  Prayer,  there- 
fore, being  purely  of  divine  origin,  and  only 
brought  forth  in  man  by  the  immediate  open- 
ings and  loadings  of  the  Spirit  of  God, 
Friends  believe,  that  all  who  enter  upon  it, 
wilhout  such  direction  and  government,  are 
only  fulfilling  the  will  of  the  creature;  and 
thciiigii  they  may  repeat  the  best  of  words, 
even  tlie  prayer  which  Christ  taught  his  dis-" 
ciples,  it  is  not  prayer  to  them,  nor  \\ill  it 
enter  the  cars  of  the  Most  High.  As  in  re- 
gard to  prayer,  we  hold  that  no  human  ac- 
quirements can  qualify  for  it,  or  in  any  de- 
gree be  i-qu'dl  to  it;  so  also  we  believe  with 
respect  to  sitiging  of  hymns,  and  spiritual 
songs.  On  this  subject  we  differ  from  man^ 


50 

other  psofessorsof  Christianity;  and  wc  hav* 
reason  to  believe  that  some  pious  and  well 
disposed  professors  have  not  seen  how  to  re- 
concile our  omission  of  this  practice.  But 
the  society  of  Friends  do  not  believe  tliat 
vsongs  of  thanksgiving  or  praise  are,  of  ne- 
cessity, vocal.  If  by  the  divine  Spirit,  any 
ai'e  favoured  to  feel  praise  to  spring  in  their 
souls,  let  them  sing  their  spiritual  song  in 
spi  rit,  where  it  pi'operly  originates;  and  we 
doubt  not  God,  who  is  a  spirit,  will  under- 
stand their  spiritual  song.  But  we  do  not 
see  that  those  inward  jeys  of  the  soul,  at 
all  stand  in  need  of  any  outward  or  musical 
tone,  to  render  them  acceptable  to  God, 
And  though  we  were  sometimes  to  admit 
the  outward  voice  to  be  incorporated  with 
this  spiritual  impression,  yet  we  are  not  of 
tlie  judgment  that  this  would  be  proper  in 
our  religious  assemblies,  because  we  are 
aware  that  all  could  not  in  truth  sing  tlie 
same  song;  some  would  be  likely  to  be  un- 
qualified. Indeed  it  could  seldom  occur, 
that  the  wliole  congregation  would  be  rais- 
ed into  the  same  spiritual  song,  and  if  any 
should  outwardly  sing,  that  which  was  not 
inwardly  brought  forth  in  them  by  the  spii'it 


51 

of  God,  such  would  he  acting  contrary  to 
truth,  and  could  not  be  edified  thereby. 
From  this  view  of  the  subject  we  apprehend 
all  those  who  are  not  prepared  in  spirit  to 
sing,  Jiad  better  be  silent.  And  those  who 
ai'c  opened  in  spirit,  into  the  songs  of  the 
Lord,  let  them  sing  to  the  Lord  in  spirit; 
and  not  to  men,  lest  tlicy  become  the  instru- 
ments of  spiritual  death  to  those  whom  the 
Loixl  has  not  yet  given  a  song;  and  who  ac- 
cording to  his  righteousness,  are  yet  to  pass 
under  the  just  dispensation  of  condemnation. 
But  if  the  wliole  assembly  were  born  of  the 
spirit,  and  each  of  them  were  inconsequence 
prepared  for  the  true  worship  of  God;  we 
have  elsewhere  said,  tliat  this  docs  not  re- 
quire the  aid  of  tlie  human  voice;  but  being 
an  inward  and  divine  qualification  known 
unto  God,  because  brought  fortli  by  him,  we 
arc  not  sensible  that  it  is  made  any  more  ac- 
ceptable, by  being  proclaimed  outwardly  in 
songs  to  men.  x\nd  if  the  outward  singing 
does  not  add  to  tlie  spiritual  virtue  of  the 
tlianksgiving  or  praises,  then  there  is  no 
advantage  gaijied  by  it.  That  singing  then, 
whirli  is  pleasing  to  the  Ahuiglity,  must 
proceed  from  that  which  is  pure  in  the  heart, 


52 

even  from  the  divine  life,  and  m an  i festal  urn 
of  the  spirit;  and  all  those  Avill,  no  doubt, 
as  tliey  are  moved  thereby,  have  spiritual 
songs  and  liynnis,  to  return  unto  the  Lord. 
But  vi^e  do  not  find  in  the  New  Testament* 
any  thing  to  warrant  the  use  of  instrujuents 
of  music,  or  artificial  singing  in  the  Avor- 
ship  of  God;  and  being  satisfied  that  lie  is  and 
may  be  worshipped  in  spirit,  and  in  ti'uth, 
we  leave  all  those  outward  acts,  which  are 
often  attended  with  danger  to  the  cause  of 
sincerity,  out  of  our  practice.  According 
to  the  usual  method  of  those,  who  unite  with 
vocal  singing,  a  psalm  is  offered  to  the  as- 
sembly, and  tlien  they  join  in  singing  the 
same.  But  let  us,  for  the  sake  of  further  un- 
derstanding the  subject,  suppose  the  follow- 
ing is  to  be  sung:  *•  1  am  weary  with  my 
groaning,  all  tlje  night  make  I  my  bed  to 
swim;  I  water  my  couch  \\itJi  my  tears." 
Psal.  vi.  6.  It  must  be  evident,  that  those 
only  could  sing  this  psalm,  who  had  been  in 
the  same  state;  all  othei's  would  be  singing 
that  w])ich  they  liad  not  known.  And  thus  it 
must  be  in  eyery  instance,  where  any  join  in 
the  songs  of  the  faithful,  wiio  have  ncit  them- 
selves been  faitli ful.  We,  therei'ere,  believe, 


53 

tkat  as  the  worship  m  c  arc  called  to  is  of 
divine  original,  tliere  is  no  mistake  in  its 
operations;  hut  all  the  living,  may  harmo- 
nize together  in  the  same  spirit,  and  worship 
God,  "  according  as  he  has  dealt,  to  every 
»an,  the  measure  of  faith."  Rom.  xii.  3.  Nor 
do  we  believe  the  rebellious,  and  enemies  to 
the  truth,  can  join,  wlule  they  remain  in 
that  state,  in  the  true  and  spiritual  worship. 
But  we  know  they  may  unite  their  voices, 
-i^hen^  an  outward  form  of  worship  is  em- 
braced; and  such  may  even  suppose  they  are 
doing  God  service.  The  society  of  Friends 
are  therefore  satisfied  willi  their  silent  and 
spiritual  meetings,  and  abundantly  prefer 
tiiem  to  any  formal  mode  of  w  orship,  wliicli 
is  outward,  and  not  according  to  the  lead- 
ings and  manifestations  of  the  divine  spirit. 
From  what  has  been  said,  the  reader  will 
observe,  that  we  are  by  piofession  boujid  to 
w  ait  for  the  calls  and  direction  of  the  spirit, 
and  not  to  proceed  to  preaching,  praying, 
or  singing  in  our  solemn  meetings,  unless 
we  are  thereunto  led;  and  that  in  the  two 
last  cases  there  may  be  many  engaged  ac- 
cording to  their  different  w  ants  and  growths, 
even  at  tlie  same  time,  and  in  the  same  as* 


kembly;  which  would  not  be  the  case,  if  all 
were  called  to  join  in  the  same  form,  either 
of  prayer,  or  of  singin.^.  We  therefore  be- 
lieve, that  we  are  called  upon  to  hold  up  a 
testimony  against  all  those  performances, 
in  the  solemn  act  of  worship,  which  are  en- 
tered upon,  in  the  will,  wisdom,  and  time  of 
man,  and  to  exalt  by  precept  and  example, 
our  testimony,  to  the  spirituality  of  the  gos- 
pel dispensation:  well  knowing  that  it  is  a 
dispensation,  in  which  the  substance  is  to  be 
enjoyed  in  the  spirit  and  life  of  the  dear 
Son  of  God;  who  is  building  up  a  spiritual 
cliurch,  founded  upon  him  in  all  things. 


OF  THE  DOCTRINE  OF  FAITH. 

ON  the  doctrine  of  faith,  we  say  with  the 
apostle,  that  "  without  faith,  it  is  impossible 
to  please  God."  But  by  faith,  we  do  not 
mean  a  confession  to  any  particular  form  of 
opinions;  because  this  would  be  possible  to 
those  wlio  are  in  many  respects  reprobate 
concerning  the  faith  in  Christ.  Neither  are 
we  of  the  judgment,  that  our  *<  faith  should 
stand  in  the  wisdom  of  man,  but  in  the  pow- 


55 

er  of  God."  1  Cor.  ii.  5.  Therefore,  we  be- 
lieve, that  the  faitli  of  a  true  disciple  of 
Christ,  is  in  a  living  principle,  a  divine  and 
heavenly  spirit;  wldcli  no  human  means  can 
beget  in  us;  but  which  is  the  immediate 
manifestation  of  the  eternal  power  and 
word  of  God.  Wiierefore,  we  conclude  with 
the  apostle  Paul,  "  faith  cometh  by  hear- 
ing, and  hearing  by  the  word  of  God."  Rom. 
X.  17.  This  word,  we  believe  to  be  the  same 
which  was  in  the  beginnin,5^jWnich  Moses 
spoke  of,  and  which  Paul  adverts  to  and  says, 
<<  Is  nigh  thee,  even  in  thy  mouth,  and  in  thy 
heart.  That  is  the  word  of  faith,  which  we 
preach."  Rom.  x.  8.  Those  therefore,  who 
believe  in  tliis  inward  manifestation  of  the 
word,  and  have  their  spiritual  ear  open  to 
hear,  have  come  to  embrace  the  proper  ob- 
ject of  fi\ith,  without  which  it  is  impossible 
to  please  God.  To  such,  faith  is  the  evidence 
of  things  not  seen,  the  substance  of  things 
hoped  for.  They  are  in  the  true  and  spirit'.ud 
sense  the  children  of  faithful  Abraham,  walk- 
ing by  the  same  rule,  and  minding  the  same 
thing.  This  is  that  faith  by  which  the  elders 
obtained  a  good  report,  and  concerning  wliich 
so  much  is  said  in  the  holy  Scriptures.  Every 


0* 

56 


one,  therefore,  whose  spiritual  ear  is  ope« 
to  tills  manifestation  of  the  spirit,  or  word  of 
faith,  is  no  Ioniser  trusting  to  the  natural  un- 
derstanding, but  living  subject  to  the  divine 
mind,  and  thereby  overcoming  the  world. 
Until  we  have  come  to  this  living  principle, 
this  light  and  life  of  the  spiiit,  the  soul  re- 
mains subject  to  the  fallen  nature,  and  can- 
not serve  God  acceptably,  or  be  united  to 
him.  But  we  believe  that  this  great  princi- 
ple of  faith  is  offered  to  all  men,  and  that 
those  of  every  description  wlm  come  to  trust 
in  it,  and  he  led  by  it,  will  be  raised  from 
under  the  dominion  of  fallen  nature,  and 
united  by  faith  to  the  general  assembly  of 
the  church  of  the  first  born,  wliose  names 
are  written  in  heaven.  Wheresoever  this 
living  faith  is,  there  m ill  be  the  Morks  cor- 
responding with  it.  But  a  faith  that  is  with- 
out works  is  not  of  divine  origin.  "  Was  not 
Abraham,  our  fatlier,  justified  by  works, 
^\^len  he  had  offered  his  son  Isaac  upon  the 
-altar?  Scest  tliou  liow  fiiith  wrought  with 
his  works,  and  by  works  was  faith  made 
perfect?"  James,  ii.  21,  22.  When  the  soul 
of  man  is  brought  to  lean  upon  this  divine 
laanifestation  of  the  spii'it,  then  there  is  no 


57 

longer  a  submission  to  evil,  but  all  the  pow- 
ers i)f  temptation  arc  laid  open,  and  the 
transgi'essing  nature  in  man  is  brought  to 
light,  and  judgment  is  passed  upon  it.  These 
are  they,  who  walk  in  the  spirit,  and  have 
no  confidence  in  the  flesh,  and  "  who  are 
kept  by  the  power  of  God,  through  faith  un- 
to salvation,  ready  to  be  revealed  in  the  last 
time."  1  Peter,  i.  5.  From  the  foregoing,  it 
will  appear  that  Friends  consider  it  possi- 
ble, for  a  man  to  acknowledge  that  lie  be- 
lieves in  the  moral  excellency  of  the  doc- 
trines of  the  Scriptures,  and  subscribe  for- 
mally to  many  truths  of  the  gospel;  he  may 
even  fulfil  the  works  of  the  law,  and  regard 
all  the  outward  duties  of  religion,  but  fail  at 
last  to  have  tliat  faith  by  which  the  promise 
was  to  be  inherited,  and  by  which  the  strong 
will  of  the  creature  is  kept  in  subjection  to 
the  Creator.  Foi*  in  whomsoever  this  word 
of  faith  is  brought  forth,  and  made  the  gov- 
erning principle,  in  such  the  will  and  pride 
of  the  creature  is  bronght  down;  they  act  not 
from  motives  of  human  kind,  nor  are  they 
soliciting  human  approbation:  but  they  seek 
that  honour  which  conies  from  God  only, 
and  therefore  they  believe,  to  the  saving  of 


58 

the  soul.  Such  do  not  stumhle  at  the  cross  ot 
Christ,  nor  confer  with  flesh  and  blood; 
but  however  singular  they  may  appear 
among  men,  they,  like  Paul,  are  obedient  to 
the  heavenly  vision. 


OF  SANCTIFICATION  AND  JUSTinCATION. 

IT  is  when  we  have  submitted  to  the  mani- 
festation of  the  spirit,  and  have  come  in  con- 
sequence to  possess  the  true  and  living  faith, 
which  is  before  spoken  of,  that  the  society  of 
Friends  believe  we  are  justified.  «  Be  it 
knov^ii  unto  you,  therefore,  men  and  breth- 
ren, that  through  this  man  is  preached  unto 
you  the  forgiveness  of  sins:  and  by  him,  all 
that  believe  are  justified."  Acts,  xiii.  38,  39. 
But  justification  cannot  be  without  sanctifi- 
cation,  nor  sanctification  without  obedience, 
nor  obedience  without  faith.  Therefore,  as 
true  faith  is  always  connected  with  obedi- 
ence, <«  we  conclude,  that  a  man  is  justified 
by  faith,  without  the  deeds  of  the  law:"  Rom. 
iii.  28.  that  is,  whether  he  is  acquainted  with 
the  outward  obligations  contained  in  the  law 
or  otherwise.  By  faith  in  the  law  of  the  spi- 
rit, and  obedience  thereunto,  he  will  be  so 


^9 

strengtliened  and  instructed,  as  to  fulfil  the 
law,  and  even  be  justified  by  the  law,  though 
lie  act  not  from  an  outward  knowledge  of  it, 
but  from  the  word  of  faith  alone.  But  Justi- 
fication, we  have  said,  is  not  without  sancti- 
fication.  The  reader  will  observe,  that  the 
two  terms  are  of  tlieraselves,  when  applied 
to  man,  not  definite;  that  is,  a  man  may  be 
sanctified  in  part,  and  justified  in  part.  And 
we  believe  tliat  he  is  only  justified  in  the  same 
proportion  or  degree  that  he  is  sanctified: 
consequently,  tliat  entire  justification  mustbe 
because  of  entire  sanctificatlon;  and  such  a 
state  of  perfect  sanctificatlon,  we  believe  to 
be  an  effect  produced  by  perfect  obedience 
to  tlie  manifestation  of  the  spirit  of  Christ. 
But  those  who  act  fi'om  a  respect  to  the  law, 
as  it  is  outward,  may  do  so  from  a  principle 
of  self-love,  and  may  obtain  the  outward  jus- 
tification of  tlie  law,  and  be  higldy  esteemed 
among  men,  and  at  the  same  time  not  obtain 
thatjustifi cation  which  is  of  faitli,  but  even  be 
enemies  to  the  cross  of  Christ,  standing  in 
the  pride  of  tlic  creature,  and  in  that  wisdom 
which  is  foolishness  with  God.  Therefore 
the  apostle  has  said,  "  By  the  deeds  of  th*» 
law  there  shall  no  flesh  be  justified  in  liis 
g2 


60 

si|2:ht.**  Rom.  iii.  20.  «  But  being  justified 
by  faitb,  we  bave  peace  with  God,  through 
our  Lord  Jesus  Christ,  by  whom  also  we 
have  access  by  faith  into  this  grace  wherein 
we  stand,  and  rejoice  in  hope  of  the  glory  of 
God."  Rom.  V.  1,  2.  That  is,  we  are  not 
possessed  of  any  merit  of  our  own,  by  which 
we  can  comcvof  ourselves  to  this  grace,  but 
are  sinful  and  fallen  creatures  in  our  natural 
state,  without  power  to  make  reconciliation 
with  God.  And  tlierefore  our  freedom  from 
the  sins  that  are  past,  is  proposed  and  offer- 
ed to  us  by  the  imputative  righteousness  of 
Christ  supplying  for  us  what  our  past  was 
lacking,  on  condition  of  our  obedience  to  the 
manifestation  of  his  spirit:  but  in  no  case 
applied  for  our  benefit,  while  we  continue  to 
refuse  to  walk  in  his  li^ht.  I  have  spoken  of 
sanctification  as  going  before  justification. 
We  believe  when  any  one  is  awakened  by 
the  power  and  spirit  of  Christ  and  brought 
to  see  his  fallen  and  sinful  state,  that  there 
is,  if  I  may  so  speak,  a  provisional  justifica- 
tion for  him;  by  which  he  is  introduced  so 
far  into  the  favour  of  the  Almighty  as  to  re- 
ceive the  opportunity  of  forgiveness  of  sins 
that  are  past,  and  stand  acquitted  from  them 


ol 

by  the  atonement  of  Christ,  on  condition  that 
he  accept  the  offered  dispensation  of  repen- 
tance; from  whicli  will  follow,  in  the  pro- 
gress of  the  soul  in  obedience  to  Christ, 
sanctification,  and  a  consequent  justification. 
In  this  view  the  apostle  places  the  case. 
"  And  such  were  some  of  you,  but  ye  are 
washed,  but  ye  are  sanctified,  but  ye  are  jus- 
tified, in  the  name  of  the  Lord  Jesus,  and  by 
the  spirit  of  our  God."  1  Cor.  vi.  11.  "  For 
this  is  the  will  of  God,  even  your  sanctifica*- 
tion,  and  that  every  one  of  you  should  know 
liow  to  possess  his  vessel  in  sanctification 
and  honour."  1  Thes.  iv.  3,  4. 


€2 


THE  DOCTRINE  OF  PERFECTION. 

THE  doctrine  of  perfection  appears  to 
nic  to  follow  next  in  course  after  sanctifica- 
tion  and  justification.  Friends  believe  that  a 
state  of  perfection  in  this  life  is  enjoined  in 
as  positive  a  manner  as  any  other  obligation 
whatever.  "  Be  ye  therefore  perfect,  even  as 
your  Father  which  is  in  heaven  is  perfect." 
Matt.  V.  48.  If  this  plain  and  positive  com- 
mand of  Christ  be  rightly  understood,  we 
shall  find  that  it  must  be  taken  in  connexion 
with  other  considerations  which  he  lias  com- 
municated. We  are  told,  <*  I  am  the  vine,  ye 
are  the  branches:  he  that  abideth  in  me  and 
I  in  him,  tlie  same  bringeth  forth  much  fruit; 
for  without  me  ye  can  do  nothing."  John,  xv, 
5.  We  may  therefore  consider  the  doctrine  of 
perfection  under  this  figure:  as  though  oui' 
Lord  had  said  that  as  the  branch  of  the  vine 
is  perfect,  according  to  its  kind,  in  conse- 
quence of  the  order  of  nature,  by  being  in 
connexion  with  the  vine,  so  also  shall  ye  be 
if  ye  abide  in  me.  But  unless  ye  abide  in  me^ 
there  is  in  your  case  a  deficiency,  and  that 
order  which  only  is  perfect  is  broken,  in 
which  state  ye  cannot  be  perfect.  But  the 


63 

perfection  which  1  have  called  you  1o,  is  en- 
tirely possible  on  my  principle:  and  this  you 
must  believe,  if  you  can  believe  tliat  your 
Father  which  is  in  heaven  is  perfect;  you 
have  a  proof  of  his  perfection  in  all  his 
works;  and  I  have  told  you  plainly  that  as 
the  branch  and  vine  are  perfect  in  conse- 
quence of  their  connexion,  so  when  ye  are 
sustained  and  live  in  the  same  spirit,  you 
will  be  as  perfect  in  your  order,  as  I  am  in 
mine.  But  as  the  branch  would  be  imperfect, 
and  fail  to  bring  forth  fruit  if  it  abode  not 
in  the  vine,  so  also  you  will  fail,  if  you  abide 
not  in  me.  We  have  sufficient  evidence  in 
favour  of  the  doctrine  of  perfection,  not  only 
from  the  command  of  Christ  to  his  disciples, 
which  ought  to  be  conclusive,  but  also  from 
the  doctrine  which  was  common  and  held 
forth  in  the  primitive  church.  Paul  has  said, 
"  Howbeit  we  speak  wisdom  among  them 
that  are  perfect."  1  Cor.  ii.  6.  If  the  apostle 
did  not  believe  that  there  were  those  in  his 
day,  who  had  come  to  this  state,  we  cannot 
suppose  the  above  sentence  would  Imve  been 
offered.  But  this  is  far  from  being  tlie  only 
case  in  which  the  idea  of  perfection  is  sjk)- 
.  ken  of.  «  Be  perfect,  be  of  good  comfort,*' 


64 

^c.  2  Cor.  xiii.  11.  is  mentioned  by  tlie 
same  apostle  elsewhere.  And  again,  "  Till 
we  all  come  in  the  nnity  of  the  faith,  and  of 
the  knowledge  of  the  Son  of  God,  unto  a 
perfect  man,  unto  tlie  measure  of  the  stature 
of  the  fulness  of  Christ."  Eph.  iv.  13.  «  Let 
us  therefore  as  many  as  be  perfect,  be  thus 
minded."  Phil.  iii.  15.  "  Warning  every 
man,  and  teaching  every  man  in  all  wisdom, 
that  we  may  present  every  man  perfect  in 
Christ  Jesus."  Col.  i.  28.  And  on  this  sub- 
ject the  apostle  James  has  said, «'  Let  patience 
have  her  perfect  work,  that  ye  may  be  perfect 
and  entire,  w^anting  nothing,"  James,i.  4.  The 
foregoing  evidently  proves  that  the  doctrine 
of  perfection  was  not  only  enjoined  by  Christ 
upon  all  his  followers,  but  also  believed  in 
and  taught  by  his  faithful  servants  in  the 
primitive  church.  But  whatever  may  be  the 
objections  raised  against  it  at  tliis  day,  or 
against  the  society  of  Friends  for  holding  it 
iip  as  indispensable,  we  cannot  believe  that 
Christianity  is  maintained  according  to  the 
fulness  of  its  own  obligations  by  those  who 
reject  it.  Why  any  should  stumble  at  this 
profession,  it  is  difficult  to  conceive;  be- 
cause a  doubt  of  the  possibility  of  perfec- 


65 

tion,  must  imply  unbelief  in  the  all-suffi- 
ciency of  the  means,  which  God  in  his  mer- 
cy has  offered,  for  the  restoration  and  sal- 
vation of  man^  since  it  must  be  evident  that 
we  are  not  to  be  permitted  an  inheritance  in 
the  kingdom  of  God,  unless  we  are  first  made 
pure;  doubtless  that  which  is  pure  is  i^erfect, 
and  the  perfection  wliich  is  required  is  alto- 
getlier  included  in  the  fulfilment  of  those  com- 
mands which  are  given,  aiMl  which,  as  has 
been  before  advanced,  must  be  possible.  If 
we  take  a  view  of  this  doctrine,  in  relation 
to  the  will  of  the  Almighty,  it  must  appear 
that  he  wills  our  perfect  redemption,  and  con- 
sequent separation  from  all  transgression, 
Tliis  is  manifested  by  every  mark  of  liis  love 
to  Iiis  creature  man;  but  in  no  instance  niore 
so  than  in  tliat  of  sending  his  beloved  Son; 
or  as  the  evangelist  John  informs  us,  <«  God 
so  loved  the  world  that  he  gave  his  only  be- 
gotten Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life.'* 
John,  iii.  16.  And  to  the  same  effect  has  Paul 
spoken.  "  He  that  spared  not  his  own  Son, 
but  delivered  him  up  for  us  all;  how  shall  he 
not  with  him  also  freely  give  us  all  things?" 
R^ra.  viii.  32.    Many  other  passages  might 


be  instanced  to  show  the  love  of  God  to  man. 
All  this  manifestation  of  his  love  must  be  to 
no  purpose,  if  we  are  not  put  into  a  capacity 
to  comply  with  his  will,  and  that  his  will  is 
that  we  should  be  made  perfect,  I  hope  will 
not  be  denied;  since  the  command  to  be  so, 
has  no  less  authority  than  that  of  his  beloved 
Son.  But  the  perfection  of  man,  though  it 
appears  to  us  to  correspond  with  the  divine 
mind,  we  do  not  believe  is  attainable  by  any 
power  of  our  own;  it  is  a  state  which  can  on- 
ly be  produced  by  the  submission  of  our  will 
in  all  things  to  the  will  of  God.  And  we  be- 
lieve that  though  it  is  not  in  us,  as  trans- 
gressing and  fallen  creatui^es,  to  come  of  our- 
selves to  God,  and  thus  to  submit  to  him,  yet 
we  doubt  not,  that  when  by  a  sense  of  his 
love  we  are  drawn  to  him,  and  through  the 
atonement  of  his  dear  Son,  our  sins  are  for- 
given, because  we  have  passed  through  the 
dispensation  of  repentance,  that  it  is  possible 
to  be  so  allied  in  love  to  God  as  to  let  go  all 
improper  love  for  other  objects,  and  thus  to 
know  a  triumph  by  the  power  of  his  spirit 
over  the  transgressing  nature.  Therefore  we 
believe  tlmt  the  souls  of  these  are  so  separa- 
ted from  every  fallen  influence  as  to  stand 


6r 

in  the  perfect  obedience  of  Clirist.  That  they 
are  united  as  branches  to  him,  the  true  and 
living  vine,  and  partake  of  tliat  ptrfcct  na- 
ture which  the  wise  God  will  approve  and 
accept.  Such  know  as  Paul  lias  said,  •<  Ye 
have  not  received  the  spirit  of  bondage  aj^aiu 
to  fear,  but  ye  have  received  the  spirit  of 
adoption,  wliereby  we  cry  Abba,  Father.  The 
spirit  itself  beareth  witness  with  our  spirit, 
that  we  are  the  children  of  God."  Rom.  viii. 
15,  16.  Being  thus  begotten  anew  by  the 
power  of  God,  they  are  perfect  children  of 
the  light  and  of  the  day,  in  whom,  through 
obedience  to  the  will  of  their  heavenly  Fa- 
ther, victory  is  gained  over  all  the  powers 
of  darkness. 


REWARDS  AND  PUNISHMENTS. 

IN  relation  to  this  subject,  we  resort,  as 
in  other  cases,  to  the  doctrine  of  the  Sc;'ip- 
tures.  Our  belief  in  them,  I  have  already 
said,  is  confirmed  by  the  concurrent  evidence 
of  tire  Spirit  of  Truth;  witliout  wliich  we  ap- 
preliend  no  one  can  be  a  true  believer,  but 
only  led  to  a  traditional  and  implicit  belief. 
Concerning  rewards  and  punisliments,  it  is 


€8 

very  clearthatthc  Saviour  of  men  has  taught 
this  doctrine;  and  with  it  mav  be  connected 
the  belief  of  immortality,  and  the  resurrec- 
tion both  of  the  just  and  the  unjust.  <•  And 
before  him  shall  be  gathered  all  nations,  and 
he  shall  separate  them  one  from  another,  as 
a  shepherd  divideth  his  sheep  from  tlie  goats. 
And  he  shall  set  the  sheep  on  his  riglit  hand, 
but  the  goats  on  his  left.  Then  sliall  the  Kiag 
say  to  them  on  his  right  hand,  come  ye  bles- 
sed of  my  Father,  inherit  the  kingdom  pre- 
pared for  you  from  the  foundation  of  the 
world.  For  I  was  an  hungered  and  ye  gave 
me  meat,  I  was  thirsty  and  ye  gave  me  drink, 
1  was  a  stranger  and  ye  took  me  in;  naked, 
and  ye  clothed  me;  I  was  sick  and  ye  visited 
me,  I  was  in  prison  and  ye  came  unto  me. 
Then  shall  the  righteous  answer  him,  say- 
ing, Lord,  when  saw  we  thee  an  hungered 
and  fed  thee?  or  tliirsty  and  gave  thee  tlrink? 
when  saw  we  thee  a  stranger,  and  took  thee 
in,  or  naked  and  clothed  thee?  or  when  saw 
we  thee  sick,  or  in  prison,  and  came  unto  thee? 
And  the  King  shall  answer,  and  say  unto 
them,  inasmuch  as  ye  have  done  it  unto  one 
of  tlie  least  of  these  my  bretliren,  ye  havo 
done  it  unto  me.  Then  shall  he  say  also  un- 


69 

to  them  on  his  left  hand,  depart  from  me,  ye 
cursed,  into  everlasting  fire,  prepared  for  the 
Devil  and  his  angels."  Mat.  xxv.  32  to  42. 
Many  other  passages  might  he  taken  to  prove 
that  rewards  and  punishments  arc  the  mani- 
fest doctrines  of  Jesus  Christ,  and  as  certainly 
as  we  helieve  him  to  be  the  Son  of  God,  tlic 
Lord  from  Iieaven,  a  quickening  spirit,  the 
judge  of  quick  and  dead,  so  certainly  we  pro- 
fess to  believe  in  and  teach  this  doctrine.  But 
to  know  the  terrors  of  theLoi'd  for  sin,  to  he 
humbled  under  the  power  of  his  mighty  hand, 
and  really  to  experience  the  weight  of  the  dis- 
pensition  of  condemnation,  is  the  most  effec- 
tual convincement,  that  the  transgressor  is 
ahsolwtely  and  positively  separated  from  the 
love  and  fiivour  of  his  Lord;  and  we  believe 
that  this  has  beentlie  humbling  dispensation 
by  which  many  have  been  brought  to  believe 
in  ihv  doctrine  of  rewards  and  punishments; 
and  to  he  awfully  convinced  tiiat  if  the  soul 
departed  out  of  time  in  this  dark  and  despe- 
rate state,  it  would  be  without  any  qualifica- 
tion for  happiness.  But  though  we  are  satisfi- 
ed, according  to  the  Scriptures,  tliat  if  we  die 
in  our  sins,  w  here  our  Lord  is  we  cannot  come, 
yet  wc  are  also  satisfied  that  his  tender  mercy 


70 

waits  long  for  transgressing  mortals,  and  his 
calls  of  kin(]npss  are  in  many  ways  commu- 
nicated to  them,  to  repent,  return  and  live. 
But  if  all  these  are  rejected,  and  men  har- 
den tlie  heart  and  stiffen  the  neck,  and  will 
none  of  liis  reproof,  then  the  awful  nioment 
we  believe  will  come  when  it  will  be  said, 
"  depart  from  me,  ye  workers  of  iniquity; 
and  let  him  that  is  filthy,  be  filthy  still." 
Whilst  I  have  been  stating  the  docti'ine  of 
Christianity,  and  the  profession  of  tlie  so- 
ciety on  tills  very  serious  subject,  my  soul 
is  moved  within  me  by  a  renewed  remem- 
brance of  the  wormwood  and  the  gall;  by  a 
fresh  sense  of  the  a\\i'ul  impression  which  I 
have  experienced  under  the  righteous  judg- 
ments of  God,  for  the  sins  of  my  yoiitlu 
And  though  it  may  be  a  digression  from  the 
subject,  I  will  here  express  the  tender  solici- 
tude I  feel,  that  none  may  quench  the  spirit, 
or  evade  the  holy  discipline  of  the  cross  of 
Christ;  lest  they  finally  fall,  never  to  rise 
again  into  the  privilege  of  salvation.  I  have 
before  stated,  that  Avith  the  doctrine  of  re- 
wards and  punishments  is  connected  that  of 
the  immortality  of  the  soul,  and  the  r*  sur- 
re<:tion  both  of  tlie  just  and  the  uiyust.  Such 


n 

a  resurrection  the  society  of  f^riends  bclie\<* 
in,  according  to  tlic  Scriptures.  I  have  often 
marvelled  why  any  discussion  or  ground  of 
dispute  should  exist  upon  thi^  subject;  and 
yet  it  is  one  about  which  much  lias  been  said. 
Here  also  we  resort  to  the  doctrine  of  the 
Scriptures,  and  arc  satisfied  with  wiiat  we 
apprehend  they  teacit  in  the  case.  Paul  has 
said  on  this  subject,  "  There  are  also  celes- 
tial bodies,  and  bodies  terrestrial,  but  the 
glory  of  the  celestial  is  one,  and  the  glory 
of  the  terrestrial  is  another.  Tliere  is  one 
^lory  of  the  sun,  and  another  glory  of  the 
Bioon,  and  another  glory  of  the  stars;  for 
one  star  differeth  from  another  star  in  glory. 
So  also  in  the  resurrection  of  the  dead:  it  is 
sown  in  corruption,  it  is  raised  in  incorrup- 
tion:  it  is  sown  in  dishonour,  it  is  raised  in 
glory:  it  is  sown  in  weakness,  it  is  raised  in 
power:  it  is  sown  a  natural  body,  it  is  rais- 
ed a  spiritual  body."'  1  Cor.  xv.  40  to  45. 
And  again,  in  the  same  chapter^  "  Now  this 
I  say,  brethren,  that  fiesh  and  blood  cannot 
inlierit  the  kingdom  of  God;  neitlier  doth 
corruption  inherit  incorruption.'^  50.   And 
again,  "  For  tliis  corruptil)le  must  put  on  in- 
corruption,  and  this  mortal  must  put  on  im- 
h2 


tiiortality."  55,54.  One  more  passage  I  shall 
offer  from  the  Scriptures  on  this  subject,  and 
afterwards  leave  the  reader  to  his  own  con- 
clusions. "  Then  shall  the  dust  return  to  the 
earth  as  it  was,  and  the  spirit  shall  return 
wnto  God  who  gave  it."  Eccl.  xii.  7. 


DAYS  AND  TIMES. 

IT  is  the  practice  of  Friends  to  unite  with 
other  professors  of  Christianity  in  setting 
apart  one  day  in  seven  for  the  purpose  of  di- 
vine worship;  and  they  have  no  doubt  of  the 
propriety  of  it.  Under  the  legal  dispensa- 
tion we  observe  that  it  was  a  divine  ordi- 
nance, and  that  the  Jews  were  strictly  en- 
joined to  regard  it.  But  when  the  Messiah 
came,  it  is  very  evident  that  he  had  a  view 
to  excite  new  and  more  important  conside- 
rations about  the  observance  of  days:  and 
finding  the  Pharisees  and  others  very  par- 
ticular, and  even  superstitious  on  this  sub- 
ject, he  saw  occasion  frequently  to  put  them 
upon  trial;  the  first  circumstance  I  shall  no- 
tice of  this  is  the  following.  <<  And  it  came 
to  pass  that  he  went  through  the  cornfields 
ym  the  Sabbath  day,  and  his  disciples  began 


75 

as  they  went  to  pluck  the  ears  of  corn."  This 
circumstance,  it  appears,  did  not  escape  the 
notice  of  the  Pharisees,  who  thereupon  im- 
mediately were  w  illing  to  find  fault  with  them, 
and  put  them  in  mind  of  the  law.  <<  Behold, 
why  do  tliy  disciples  on  tlie  Sabbatli  day  that 
which  is  not  lawful?"  Whereupon  they  were 
informed,  "  The  Sahbatli  was  made  for  man, 
and  not  man  for  the  Sabbath.  Therefore  the 
Son  of  man  is  Lord  also  of  the  Sahbath." 
Mark,  ii.  23, 24,  27,  28.  And  as  the  Saviour 
did  not  join  the  Pharisees  in  a  rebuke  of  liis 
dis(  iples,  we  may  fairly  infer  tbat  he  had  an 
objection  to  a  superstitious  observance  of 
days  and  times.    "  One  man  esteemctli  one 
day  above  anotlier;  another  esteemeth  every 
day  alike.  Let  every  man  be  fully  persuaded 
in  his  own  mind.  He  that  regardeth  the  day, 
rej^ai'deth  it  unto  the  Lord;  and  be  that  re- 
gardeth  not  the  day,  to  the  Lord  he  doth  not 
regard  it."  Rom.  xiv.  5,  6.  Such  we  observe 
was  tlie  liberality  of  that  eminent  minister  of 
Christ,  the  apostle  Paul,  on  tlie  subject  of 
days  and  times;  but  I  do  not  mean  from 
thence  to  infer  that  he  was  opposed  to  the 
devotion  of  a  day  to  sacred  purposes.    It  is 
doubtless  expedient   for  the  professors  qf 


74 

Christianity  to  separate  tlicmsclves  at  least 
one  day  in  seven  from  w  orldly  business.  Yet 
that  he  who  created  time  made  it  all  equally 
good,  and  that  the  bare  formal  cessation  from 
labour  on  the  first  day  of  the  week,  though 
outwardly  expedient,  and  even  an  accommo- 
dation in  civil  society,  is  by  no  means  suffi- 
cient; and  tlierefore,  unless  we  regard  the 
day  to  the  Lord,  we  do  not  regard  it.  He 
that  searcheth  the  heart,  and  trieth  tlie  reins, 
and  shov. eth  unto  men  what  their  thoughts 
are,  is  often  more  dishonoured  on  that  day 
than  in  all  the  other  days  of  the  week.  But 
as  I  have  before  observed,  I  am  satisfied 
there  is  no  particular  holiness  attached  to 
one  day  more  than  another;  yet  if  w^e  wei-e 
to  la}^  aside  the  practice  of  setting  apart  one 
day  in  seven,  no  doubt  the  cause  of  religion 
would  suffer  by  it.  The  society  therefore, 
although  they  do  not  believe  tliat  one  day  has 
an}  sacred  preference  to  anotlicr,  have  never 
departed  from  the  practice  of  other  profes- 
sors in  regard  to  the  first  day  of  the  week. 
As  it  respects  days  and  times  appointed  for 
prayers,  fasting,  &c.  though  they  believe  that 
the  Christian  should  live  in  the  spirit  of 
])rayer,  they  cannot  make  appointments  for 


75 

this  purpose,  or  join  with  those  who  do.  Nor 
have  they  consecrated  days  in  reverence  to 
any  particular  occasion  or  person:  well 
knowing  that  it  is  not  the  devotion  of  parti- 
cular times,  but  the  obedience  of  the  whole 
heart  to  the  will  of  God,  wlrich  Christianity 
calls  for;  and  that  not  one,  but  every  day  that 
a  gracious  Creator  may  gi^ant  to  them.  It 
appears  that  Paul  was  afraid  of  some  of  the 
time-servers  in  his  day;  "But  now  after  that 
ye  have  known  God,  or  rather  are  known  of 
God,  how  turn  ye  again  to  the  weak  and  beg- 
garly elements,  whereunto  ye  desire  again  to 
be  in  bondage?  Ye  observe  days,  and  months, 
and  times,  and  years.  I  am  afraid  of  you, 
lest  I  have  bestowed  upon  you  labour  in 
vain.''  Gal.  iv,  9,  10, 11. 


WATER  BAPTISM. 

FRIENDS  do  not  believe  that  water  bap- 
tism, under  any  of  the  forms  of  administra- 
tion adopted  by  the  various  professors  of 
Christianity,  is  enjoined  by  any  thing  said 
upon  the  subject  in  the  Scriptures  of  truth. 
But  because  they  have  rejected  it,  and  held 
that  it  belonged  to  a  dispensation  inferior  to 


the  Gospel,  some  have  been  so  uncharitable 
as  to  deny  that  they  were  Christians.  When 
I  have  taken  a  serious  view  of  the  doctrine 
of  water  baptism,  and  admitted,  for  the  sake 
of  examination,  tliat  it  was    necessary,   I 
have  always  stumbled  at  the  consequences 
which  must  connect  with  such  a  belief.  If,  for 
instance,  we  say  that  a  soul  cannot  be  sav- 
ed unless  the  body  of  the  person  is  dipped  in 
w  ater,  or  sprinkled  by  another,  then  the  con- 
sequence must  be,  that  the  grace  of  God,  or 
manifj^station  of  the  spirit,  is  not  a  sufficient 
means  for  salvation;  that  even  the  Almighty 
cannot  perfect  the  salvation  of  man,  without 
the  aid  of  one  of  his  creatures  to  sprinkle  or 
dip  the  person  to  be  saved.  This  I  could  ne- 
ver admit,  and  yet  it  must  be  admitted  if 
there  is  no  salvation  without.  But  there  is, 
and  has  been  salvation  without  it;  for  no  one 
can  believe  that  the  innumerable  company 
which  no  man  could  number,  of  all  nations, 
and    kindreds,    and    people,   and    tongues, 
wliich  stood  before  the  throne,  and  before 
the   Lamb,  clothed  with  white   robes,   &c. 
were  all  baptized  with  water;  yet  if  one  of 
them  was  saved  without,  then  salvation  is 
possible  without  water  baptism.  But  it  is 


77 

even  probable  that  water  baptism  was  not  so 
much  as  heai'd  of  by  many  of  them.   The 
foregoing  considerations  on  the  subject  were 
sufficient  to  satisfy  me  that  this  baptism  was 
not  a  divine  ordinance,  intended  to  be  neces- 
sary, or  entailed  upon  the  church  of  Christ. 
But  lest  however  it  should  be  thought  that 
this  is  not  a  sufficient  inquiry  into  the  sub- 
ject, I  will  pursue  it  further.  John  the  Bap- 
tist was  sent  to  baptize  with  water  unto  re- 
pentance. But  it  does  not  appear  to  us  that 
las  dispensation  or  service  ever  extended  to 
the  opening  of  the  mysteries  of  the  kingdom 
of  Christ:  this  we  believe  remained  to  be  se- 
parately reserved  as  the  work  of  tlie  spirit. 
And  we  apprehend  we  are  authorized  to 
hold  tliis  belief,  because  there  is  no  evidence 
that  any   after  John  were  commanded   to 
practice  the  ba])tism  of  watei*.  We  find  no 
proof  that  the  ministration  vf  John  the  Bap- 
tist was  to  be  continued  in  the  Christian 
church.   And  we  doubt  not  but  that  every 
soul  which  is  brougl»t  under  the  baptism  of 
tlie  spirit  of  Christ,  and  abides  the  refining 
oj>cration  of  it,  will  be  saved  whether  bap- 
tized with  water  or  not;  and  therefore  we 
believe  tliat  the  only  baptism  which  is  sav- 
i2 


78 

ihg,  is  the  baptism  of  tlie  spirit.  Those  who 
think  otherwise,  and  can  reconcile  all  the 
consequences  of  their  watery  baptism,  must 
be  left  until  they  may  be  favoured  to  see 
their  way  out  of  it.  It  is  however  desirable 
that  when  they  have  fulfilled  this  form,  they 
may  not  sit  down  contented,  and  suppose  the 
work  of  the  soul's  salvation  is  accomplish- 
ed. For  tliis  I  believe  is  a  consequence  which 
is  very  liable  to  attend  all  those  who  are 
dwelling  on  the  ftdfihnent  of  outward  ordi- 
nances: and  such  appears  to  have  been  the 
judgment  of  the  apostle  Paul.  «  But  now,  af- 
ter that  ye  have  known  God,  or  ratlier  are 
known  of  God,  how  turn  ye  again  to  the 
Weak  and  beggarly  elements,  whereunto  ye 
desire  again  to  be  in  bondage?  Y^  obsei'Vc 
days,  and  months,  and  times,  and  years.  I 
am  afraid  of  you,  lest  I  have  bestowed  upon 
you  labour  in  vain."  Gal.  iv.  9,  10,  11.  I 
miglit  add  many  otlier  passages  from  the 
Scriptures,  to  sliow  that  a  dependence  upon 
outward  means  for  salvation  was  disapprov- 
ed of  by  the  faithful. 

In  (U'dei"  more  fully  to  state  the  ground  on 
which  the  society  of  Friends  refuse  to  own 
watei'  baptism,  I  may  observe,  that  a  main 


79 

pillar  in  the  profession  of  Friends,  is  that 
the  grace  of  God,  which  has  appeared  unto 
all  men,  is  all-sufficient  for  salvation.  But  if 
water  baptism  be  indispensable,  then  is  this 
grace  or  manifestation  of  the  spirit  not  suffi- 
cient: and  it  ought  to  be  said  that  by  tlie  bap- 
tism of  water,  and  the  gift  of  the  holy  spirit, 
man  only  can  be  saved;  and  that  though  a 
soul  experience  tl»e  refining  power  of  the 
baptism  of  the  Holy  Ghost,  yet  unless  the 
body  experience  the  influence  of  water  bap- 
tism, there  is  no  salvation  po3sil)lc.  Sliould 
the  latter  be  insistetl  upon,  it  will  he  neces- 
sary to  resoi't  to  the  Scriptures  for  proof. 
But  though  Johii  baptized  with  water  unto 
repentance,  we  do  not  find  that  he  has  in 
one  instance  held  out  tliat  his  baptism  was 
sufficient;  but  he  points  to  Ciirist,  as  the  all- 
sufficient  baptizer.  And  it  appears  that  for 
this  end  he  was  raised  up  and  qualified;  not 
as  the  advocates  for  water  baptism  suppose, 
to  establish  an  outward  ordinance  in  the 
Christian  church;  but  to  point  to  liim,  in 
whom  the  fulness  of  tlie  Godhead  dwelt  bo- 
tliiy.  And  thus  he  is  spoken  of  by  the  pro- 
•phet:  «  The  voice  of  him  that  crieth  in  the 
wilderness,  prepare  ye  the  way  of  the  Lord, 


so 

make  straight  in  the  desert  a  highway  foT 
oiir  God."  Isaiah,  xl.  3.  To  this  end  he 
came,  turning  the  Jews  from  their  desert  and 
wiklerness  state  to  Christ,  the  Son  of  God, 
The  prophet  has,  in  this  summary  of  the 
character  and  mission  of  John  the  Baptist, 
hehl  up  no  system  to  he  established  by  him; 
neither  has  he  shown  any  connexion  in  the 
mission  of  tliis  prophet  and  Christ;  but  sim- 
ply that  the  former  was  a  preparatory  mes- 
senger to  the  Jews;  a  kind  of  outward  wit- 
ness wliich  a  merciful  God  condescended  to 
give  them  of  the  Messiah:  that  as  they  were 
told  by  the  same  prophet  that  Christ  should 
come,  so  they  might  have  in  evidence,  his 
ibrerunner  to  prepai'e  tliem,  to  let  go  their 
confidence  in  the  desert  and  wilderness  of  ce- 
remony, and  be^by  him  turned  to  Christ,  the 
Lamb  of  God,  who  only  can  take  away  the 
sin  of  the  world.  To  this  end  we  believe  John 
tlie  Baptist  came.  The  prophet  Malachi  has 
spoken  of  him  more  particularly  by  name. 
<*  Beliold,  I  will  send  you  Elijah  the  prophet, 
before  the  coming  of  the  great  and  dreadful 
day  of  the  Lord."  Mai.  iv.  5.  But  neither 
does  he  attribute  to  him  the  authority  to  set 
up  or  establish  any  system  or  ordinance  in  the 


Si 

church,  or  clothe  tliis  forerunner  with  power 
to  administer  any  part  of  the  means  of  sal- 
vation^ and  the  evangelist  Luke,  who  refers 
to  this  prophet,  explains  this  Eiijali  to  mean 
a  messenger  in  the  spirit  and  power  of  Elias; 
the  same  that  the  Jews  expected,  and  ought, 
upon  their  own  principles,  to  have  received, 
in  evidence  to  the  fulfilment  of  the  prophecy 
concerning  Christ:  but  neither  has  the  evan- 
gelist given  him  any  office  in  the  church, 
but  considered  him  simply  in  the  light  of  a 
witness  to  the  Messiah;  and  Luke  professes 
to  state  the  declaration  of  the  angel  Gabriel 
to  Zacharias,  concerning  the  mission  or  ser- 
vice of  this  forerunner  of  Christ.  "  And  ma- 
ny of  the  children  of  Israel  shall  he  turn  to 
the  Lord  their  God;  and  he  shall  go  before 
him  in  the  spirit  and  power  of  Elias,  to  turn 
the  hearts  of  the  fathers  to  the  children,  and 
the  disobedient  to  the  wisdom  of  the  just,  to 
make  ready  a  people  prepared  for  the  Lord." 
Luke,  i.  16,  17.  Now,  inasmuch  as  he  was 
to  go  before,  and  be,  as  the  evangelist  John 
has  said,  «'  a  witness,  to  bear  witness  of  the 
light,  that  all  men  through  him  might  be- 
lieve. He  was  not  that  liglit,  but  was  sent 
to  bear  witness  of  that  light.   That  was  the 


true  light,  that  lighteth  every  man  that  Com- 
eth into  the  world."  John,  i.  7, 8, 9.  We  cannot 
infer  from  thence,  or  from  all  the  testimony 
combined,  that  his  office  was  to  establish 
any  system,  or  enjoin  any  ordinances,  upon 
those  wlio  might  believe  his  testimony.  But 
he  was  clearly  a  messenger  under  the  law, 
pointing  to  the  Jews,  and  informing  them  of 
a  more  glorious  dispensation,  about  to  be 
ushered  in.  Accordingly  we  find  that  when 
they  sent  messengers  to  him,  saying,  "  Why 
baptizest  thou,  then,  if  thou  be  not  that  Christ, 
nor  Elias,  neither  that  prophet?"  he  immedi- 
ately informs  them  of  Christ,  saying,  "  I  bap- 
tize with  water:  but  there  standeth  one  among 
you,  whom  ye  know  not;  he  it  is,  who,  coming 
after  me,  is  preferred  before  me,  whose  shoe's 
latchet  I  am  not  worthy  to  unloose."  John,  i. 
25,  26,  27,  29.  And  the  next  day  he  informs 
them  again  of  Jesus,  and  calls  their  atten- 
tion, saying,  *^  Behold  the  Lamb  of  God, 
which  taketh  away  tlic  sin  of  the  world!  This 
is  he  of  whom  I  said,  after  me  cometh  a  man 
which  is  preferred  before  me;  for  he  was  be- 
fore me.  And  I  know  him  not:  but  that  he 
should  be  made  manifest  to  Israel,  therefore 
am  I  come  baptizing  with  water."  29, 30, 31. 


85 

As  this  was  the  end  to  be  answered  by  the 
ministry  of  John,  so  we  believe  that  in  fulfill- 
ing his  office,  he  very  fitly  had  recourse  to 
water  baptism  in  order  to  instruct  those 
among  whom  lie  was  sent,  that  they  might 
know  that  in  like  manner  as  by  his  bap- 
tism, the  body  was  immersed  in  water,  so 
should  the  souls  of  men  be  dipped  or  im- 
mersed into  the  spirit  of  Christ,  by  that  bap- 
tism of  the  Holy  Ghost  of  which  he  spake, 
alluding  to  Clirist,  *<  Whose  fan  is  in  his 
hand,  and  he  will  thoi^ughly  purge  his  floor, 
and  gather  his  wheat  into  his  garner."  Mat. 
iii.  11,  12.  Thus  we  understand  this  mes- 
senger to  the  Jews,  nor  does  it  appear  that 
he  ever  aimed  at  any  other  purpose  by  his 
ministry  and  baptism.  Therefore  we  believe 
that  the  office  of  water  baptism,  as  a  Jewish 
ceremony,  designed  outwardly  to  represent 
a  more  effectual  and  saving  baptism,  ended 
as  to  its  influence  and  purpose,  when  Christ, 
the  great  and  spiritual  baptizer  of  liis  true 
believers,  came.  This  appears  to  us  the  true 
state  of  the  case.  But  it  may  be  said,  if  wa- 
ter baptism  was  not  intended  as  an  ordi- 
nance, why  did  the  Saviour  of  the  world  go 
to  John  to  be  bairtized?  To  this  we  answer, 


84 

that  he  knew  JoTin  was  his  forerunner,  the 
same  of  whom  the  prophets  had  spoken:  and 
therefore  if  he  had  not  given  his  baptism 
countenance,  his  own  disciples  might  have 
been  left  in  some  doubts,  as  well  as  probably- 
some  of  the  Jews,  who  expected  that  Elias 
must  first  come;  and  not  only  so,  but  in  the 
act  of  submitting  himself  to  that  ministration, 
he  gave  evidence  to  the  divine  origin  of  the 
call  of  John  to  that  particular  service.  He  in 
like  manner  fulfilled  the  ordinances  of  the 
Jews;  as  in  the  instance  of  his  submis- 
sion to  circumcision;  and  therefore  he  said, 
when  John  hesitated  about  administer- 
ing his  baptism,  "  Suffer  it  to  be  so  now,  for 
thus  it  becometli  us  to  fulfil  all  righteous- 
ness." Mat.  iii.  1 5.  It  is  proper,  even  though 
thy  mission  has  but  a  temporary  existence, 
that  as  it  was  a  measure  appointed  for  its 
proper  uses,  I  should  give  it  my  countenance, 
as  I  have  done  every  other  dispensation  of 
divine  appointment.  But  that  those  outward 
and  typical  dispensations  were  not  to  re- 
main, we  apprehend,  may  be  gathered  by  his 
own  testimony  afterward:  for  though  he  in- 
formed his  disciples  that  John,  who  we  have 
already  said,  was  his  immediate  forerunner. 


85 

ivas  the  greatest  prophet  born  of  a  womaii, 
yet  the  leiist  in  tlie  kingdom  of  heaven  was 
gjreater  than  lie.  And  it  is  remarkable,  that 
ait  the  time  when  some  of  his  disciples  saw 
liis  transfiguration  upon  the  mount,  md 
Closes,  the  representative  of  the  Jewish  law, 
and  Elias  talking  with  him,  that  both  these 
passed  away,  but  Jesus  remained^  and  at  that 
time  was  heard  a  voice  from  heaven,  inform- 
ing tliem,  that  "  this  is  my  beloved  Son,  hear 
ye  him:"  which  to  us  appears  no  less  than 
saying,  that  though  for  wise  purposes  you 
have  had  tiie  dispensation  of  the  law,  and  al- 
so that  of  Jolin  the  Baptist,  yet  now  these 
having  been  as  schoolmasters  to  bring  to  my 
beloved  Son,  you  are  to  lean  only  upon  him. 
But  the  disciples  remembering  the  prophecy 
concerning  Elias,  queried  of  Christ,  "  But 
how  say  the  Jews  that  Elias  must  first 
come?"  He  then  informed  them  that  Elias 
had  already  come,  and  they  had  done  to  him 
as  they  listed.  By  which  his  disciples  knew 
that  he  spake  of  John  the  Baptist.  Where- 
fore we  infer  that  the  Saviour  of  men,  having 
led  his  creation  tltrough  different  adminis- 
trations, and  opened  the  w  ay  to  come  to  him, 
the  all -sufficient  means  of  salvation,  has  now 


80 

c()ini>k'ttly  blotted  out  the  liaiul  writing  ofc' 
ordinances,  and  given  a  free  and  full  oppor- 
tunity to  enter  the  last  and  liii^hest  dispen- 
sation. And  his  pleasure,  we  believe,  is  that 
no  outside  means  of  dependence  should  de- 
tach tlie  spiritual  members  of  his  church 
from  leaning  upon  and  following  him.  He 
even  drew  the  disciples  off  from  resting  npon 
his  person,  that  they  might  come  to  receive 
and  live  in  his  spirit.  It  is,  says  he,  expedi- 
ent for  you  that  I  go  away,  for  if  I  go  not 
away,  the  Comforter  will  not  come.  As 
though  he  had  said,  if  I  remain  with  you,  ye 
will  not  be  the  spiritual  followers  that  I  de- 
sign you  to  be,  you  will  still  lean  upon  my 
outward  testimony  and  instructions;  but  if 
I  go  away,  I  will  pray  the  Father,  and  he 
will  send  you  another  Comforter,  even  the 
Spirit  of  Truth,  and  he  shall  teach  you  all 
things,  and  bring  all  things  to  your  remem- 
brance. "  But  the  anointing  Avhich  ye  have 
received  of  him,  abideth  in  yon,  and  ye  need 
not  that  any  man  teach  you,  but  as  the  same 
anointing  teachetli  yon  of  all  things,  and  is 
truth  and  no  lie.'*  John,  ii.  26,  27.  This  is  the 
end  of  all  outward  religion.  It  is  neither  the 
law  of  Moses,  the  baptism  of  John,  nor  any 


87 

thing  less  than  the  Gospel  of  Christ,  w]ji(  Ii 
is  tlic  power  of  God  unto  salvation  to  all 
tiicni  that  believe.  The  reader  may  observe, 
tliat  havini;;  given  a  particular  account  of  the 
end  for  which  John  tlie  Baptist  appears  to 
have  been  sent  into  the  world,  and  notic  ed 
that  he  was  not  designed  to  be  the  rounder 
of  a  system,  but  merely  a  witness,  and  min- 
ister to  the  Jews,  1  have  omitted  saying  any 
thing  about  the  practice  of  tlie  disciples  in 
regard  to  water  baptism,  apprehending  it 
would  not  be  necessary.  But  before  1  whol- 
ly leave  the  subject,  I  will  add,  tliat  when 
Christ  commissi(nied  Ids  disciples  to  go  teach 
all  nations,  baptizing  them  in  the  name  of 
the  Father,  Son,  and  Holy  Ghost,  as  water 
is  not  mentioned  in  the  charge,  we  infer  that 
ir  was  not  meant;  but  that  he  who  sent  them 
i  preach  in  his  name,  would  be  with  them 
i:j  spirit  always,  even  to  the  end  of  the  world. 
And  having  his  spirit  and  power  withtliem, 
liiey  should,  by  its  inlluence,  baptize  into 
the  divine  natfire,  those  who  were  willing  to 
f  ceive  their  testimony.  This  we  consider  to 
the  only  saving  baptism,  not  the  putting 
ay  the  filth  of  the  flesh,  but  the  auswer  of 
:4,ood  conscience  towai'ds  God. 


88 

Having  now  dosed  the  remarks  upon  the 
subject  of  water  baptism,  I  will  just  inform 
the  read^^r,  that  in  goin.s;  through  this  point 
of  controversial  doctrine,  I  have  apprehend- 
ed the  evidences  brought  into  view  are  so 
far  conclusive,  and  so  fully  manifest  that  the 
religion  of  Christianity  is  not  entangled 
with  Jewish  ceremony;  that  not  much  is  ne- 
cessary to  be  remarked  upon  the  profession 
of  others  concerning  the  communion  and 
outward  partaking  of  bread  and  wine,  in 
commemoration  of  the  Lord's  supper.  Very- 
little,  therefore,  W'ill  be  said  on  that  subject* 


ON  THE  COMMUNION,  OR  CEREMONY  OF 
THE  LORD'S  SUPPER. 

THE  society  of  Friends  believe,  that  the 
communion  of  Christ  is  not  an  outward  pai'- 
taking  of  bread  and  wine,  but  an  union  of 
spirit  with  God.  This  they  helieve  to  be  at- 
tainable, and  have  no  doubt  is  offered  to  all: 
and  being  satisfied  that  the  kingdom  is  with- 
in, that  it  does  not  consist  in  meats  and  in 
drinks,  but  in  righteousness,  peace,  and  joy 
in  the  Holy  Ghost,  we  are  concerned  to 
draw  the  attention  of  all  from  those  outward 


89 

and  formal  acts,  to  that  which  is  spiritual; 
that  they  may  open  to  him,  wl»o  has  lon.5 
stood  knocking,  and  waitini^  for  an  entrance; 
and  then  they  will  experience  the  fulfilment 
of  the  promise,  that  he  *<  will  come  in  and 
sup  with  them,  and  they  with  him."  Rev. 
iii.  20.  Under  those  views  of  the  heavenly 
union,  which  we  believe  may  be  attained,  our 
attention  is  directed  to  a  divine  and  spii'itu- 
aJ  conniiunion;  tliis  we  are  satisfied  cannot 
be  supplied  by  any  outward  ordinance  to 
which  men  have  recourse  in  their  own  will 
and  time;  and  the  profane  may  partake  of, 
as  well  as  the  professor.  AVe  therefore  look 
for,  and  at  times  enjoy,  the  inward  and  spi- 
ritual bread,  which  only  can  nojirish  tlie 
soul  up  unto  eternal  life;  and  Iiave  no  confi- 
dence in  any  of  tiiose  outward  ordinances. 
We  desire  not  to  s])eak  liarf*ldy  of  tliose  fel- 
low profess(n*s  of  Christianity,  who  believe 
in  the  necessity  to  per[)'v'tuate  the  outward 
si,2;n;  but  leave  them  where  they  may  appre- 
hend tlieir  duty  loads  tliem.  But  as  we  arc 
s.itisfied  that  the  only  streniLlh,  nourishujent, 
and  consolation  of  the  dedi(  ated  disciple  of 
Christ  must  be  the  li.^-ht  and  aid  ot*  his  holy 
tspirit,  w<'  wish  nut,  bv  ;\ny  outward  act,  to 
k2 


90 

produce  a  dcpeiidence  upon  any  other  means. 
Therefore,  althoui^h  we  do  not  join  with 
others  in  the  outward  sij2;n,  we  are  never- 
theless concerned  tliat  all  may  come  to  the 
living  and  eternal  substance;  and  in  that, 
know  for  themselves,  the  whole  man  broua;ht 
into  subjection,  and  the  will  of  God  so  ful- 
filled in  and  upon  them,  that  they  may  real- 
ly partake  of  the  new  wine  of  the  kingdom, 
and  no  longer  remain  in  the  old  and  fallen 
nature,  but  in  the  new  and  spiritual  life, 
where  the  spiritual  meat  and  drink  may  be 
received,  and  where  the  life  of  Christ  becomes 
their  life.  Tlien  shall  they  partake  spiritu- 
ally of  his  body  and  his  blood,  suid  sit  at  his 
heavenly  communion  table,  in  the  unity  of 
the  spirit,  which  is  the  bond  oj^peace. 


OF  OATHS. 

THE  society  of  Friends  are  of  opinion 
that  swearing  is  not  only  unreasonable  in 
itselfj  but  contrary  to  the  positive  command 
of  Christ,  and  in  no  instance  ought  to  be 
submitted  to  by  those  who  profess  to  be 
Christians.  "  Ye  have  heard  that  it  hath 
been  said  by  them  of  old  time,  thou  shalt  not 


91 

forswear  tliysclt*,  but  shalt  perform  unto  the 
Lord  thine  oaths:  but  I  say  unto  you,  swear 
not  at  all:  neither  by  heaven,  for  it  is  God's 
throne;  nor  by  the  earth,  for  it  is  his  foot- 
stool; neither  by  Jerusalem,  for  it  is  the  city 
of  the  j^-rcat  kinj^.  Neither  shalt  thou  swear 
by  thy  head,   because  thou  canst  not  make 
one  hair  white  or  black.    But  let  your  com- 
munication be  yea,  yea;  nay,  nay:  for  what- 
soever is  more  than  these  cometh  of  evil." 
Mat.  V.  33  to  38.  The  apostle  James  appears 
to  have  very  fully  adopted  the  counsel  of  his 
divine  Master,  and  to  believe  it  right  to  i^ivc 
his  testimony  against  swearing.  "  But  above 
all  things,  my  brethren,  swear  not,  neitiier 
by  heaven,  neither  by  the  earth,  neither  by 
aay  other  oath;  but  let  your  yea  be  yea,  and 
your  nay,  nay,  lest  ye  fall  into  condemna- 
tion." James,  v.   12.    Taking  this  general 
view  of  the  antichristian  practice  of  swear- 
ing, the  society  of  Friends  bear  their  testi- 
mony against  it,  and  believe  that,  among 
Christians,  it  ought  to  be  tUxdished. 

It  would  require  a  considerable  history, 
were  I  to  give  a  full  account  of  the  many 
sufferings  which  our  predecessors  passed 
through,  because  they  refused  to  take  oaths: 


92 

and  certainly  it  is  a  practice  AvliicU  ought  to 
be  sei'ioiisly  considered  by  every  man;  and 
more  especially  if  he  professes  any  claim  to 
tlie  character  of  a  Christian.  Because  there 
is  no  point  of  duty  enjoined  by  the  Saviour 
of  the  world,  more  clearly  stated  tlian  this, 
to  refrain  from  swearing.  Nor  do  I  know  of 
any  practice  in  civil  government,  so  incon- 
sistent with  the  very  end  to  he  answered  by 
it.  But  lest  we  should  be  thought  to  start  a 
new  doctrine  in  regard  to  oaths,  it  may  be 
useful  to  show  that  an  objection  against  the 
cause  and  practice  of  swearing,  was  made 
by  others.    Polybius  has  said,  <<  the  use  of 
oaths  in  judgment  was  rare  among  the  an- 
cients; but,  by  the  growing  of  perfidious- 
ness,  so  grew  also  the  use  of  oaths."    Basil 
the  Great  saith,  •«  swearing  is  the  effect  of 
sin,"  And  Ambrose,  that  "oaths  are  only  a 
condcscendency   for    defect."    Chrysostom 
saith,  that  "  an  oath  entered  when  evil  grew, 
when  men  exercised  their  frauds,  when  all 
foundations  were  overturned.    That   oaths 
took  their  beginning  from  the  want  of  truth." 
And  again,  '*  for  wiiat  end  wilt  thou  force 
him  to  swear,  whom  thou  believest  not  that 
he  will  speak  the  truth?"  Many  others  might 


95 

be  mcntionctl,  to  show,  tliat  swearing  has 
been  condemned  by  others,  as  well  as  Friends. 
But  if  no  one  had  come  to  own  this  doctnnc 
of  Clirist,  from  the  time  that  he  delivered  it 
until  now,  it  would  even  in  that  case  be  pro- 
per that  a  Christian  society,  in  conformity 
to  his  express  commands,  should  refuse  to 
swear.  Having  stated  the  foregoing,  I  will 
refer  the  reader  to  Barclay's  Apology,  where 
he  will  find  this  particular  treated  upon  at 
large:  and  where,  I  am  of  the  opinion,  all 
the  reasons  for  swearing,  or  in  favour  of  it, 
are  fully  and  clearly  refuted. 


OF  WAR. 

THE  scriety  of  Friends  believe  that  all 
wars  and  fightings,  whether  offensive  or  de- 
fensive, are  contrary  to  tlic  peaceable  spirit 
of  Christ,*  and  therefore  not  lawful  for  Chris- 
tians. If  a  religion  whicli  has  for  its  object 
"the  redemptioji  of  fallen  man  from  under  the 
<lominion  of  corrupt  passions  and  disposi- 
tions did  not  forbid  wars  and  fightings,  if  it 
could  even  suppose  a  case,  either  national 
or  individual,  >vhich  could  not  be  settled 
among  its   followers  without  an  appeal  to 


94 

arms,   such   a  reli.^ion,  in  the    opinion  of 
Friends,  would  he  unworthy  of  lljr'  name  of 
Christ.  A  main  pillar  in  the  Gnspcl  is  the 
spirit  of  non-resistance:  without  this  spirit, 
the  whole  ground  of  Christianity  would  be 
lost:  a  principle  which  calls  upon  its  follow- 
ers to  love  enemies,  to  forgive  injuries,  and 
when  we  are  smitten  upon  one  cheek,  to  turn 
the  other  also.  The  Saviour  of  the  world  did 
not  only  deliver  such  precepts,  he  also  con- 
firmed them  by  example:  because,  though  he 
had  all  power  in  heaven  and  in  eartli,  yet 
he  submitted  to  the  unrighteous  decision  of 
the  Jews,  and  bore,  without  resistance,  to  be 
nailed  to  the  cross;  setting  us  an  example 
tliat  we  should  follow  his  footsteps.  We  there- 
fore believe  that  he  has  not  left  his  fcdlowers 
at  liberty  to  enter  the  field  of  blood  and  des- 
truction; that  we  are  to  endure,  with  uncon- 
querable patience,  and  leave  our  cause  to  the 
decision  of  a  righteous  judge:  praying  for 
those  who  may  thus  injure  us,  after  his  bles- 
sed example,  when  suffering  upon  tlie  tree, 
♦t  Father,  forgive  them,  for  they  know  not 
what  they  do."  But  we  are  told,  if  this  be  the 
duty  of  Christians,  if  they  are  in  no  case  to 
defend  themselves  against  an  enemy,  not  on- 


95 

iy  nations,  but  individiials,  would  trample 
upon  the  rii^ht  of  carli  other.  This  is  say- 
ing, in  substance,  that  Cliristianity,  if  it 
does  not  allow  of  wars,  will  be  a  religion 
not  suitable  for  man,  and  consequently  ought 
to  be  rejected.  Tljose  who  reason  thus,  aix? 
n(»t  to  be  spoken  to  as  Christians:  if  they 
are  spoken  to  on  tlie  subject,  it  must  be  with- 
out any  claiuj  on  tlieir  part  to  Christianity; 
and  with  sucli,  the  author  has  no  prospect 
of  reasoning  here.  But  all  those  who  lay 
claim  to  the  Christian  religion,  he  conceives, 
must  believe  that  wai^s  and  fightings  arc 
contrary  to  the  spirit  of  Christ,  who  has  in- 
formed us,  <*  My  kingdom  is  not  of  this 
woi'ld;  if  my  kingdom  were  of  this  world, 
then  woHid  my  servants  fight."  John,  xviii. 
36«  I  auKtware  that  many  just  observations 
and  reasonings  have  already  appeared 
against  wars  and  figlitings;  and  it  therefore 
does  not  seem  necessary  to  say  much  upon 
the  subject.  But  when  I  consider  the  warlike 
measures  which  singularly  engage  the  coun- 
cils of  nations,  and  the  dependence  which 
seems  every  wh^*e  placed  upon  human  force, 
and  contrast  tliis  with  wliat  Christianity 
calls  for,  I  am  convinced  that  much  more  is 
l2 


96 

Snecessary  to  be  done,  befoi-e  this  dark  cloud 
will  be  removed  from  the  professors  of 
Christianity.  I  see  no  reason  to  expect  its 
removal,  until  men  shall  weary  themselves 
with  their  own  deceivinj^s.  The  probability 
is,  that  there  w ill  be  wars  and  rumours  of 
w-ars,  and  that,  in  a  national  point  of  view, 
the  end  is  not  yet.  But  I  believe  there  are 
some  in  most  countries,  who  are  redeemed 
from  the  spirit  of  war,  and  I  doubt  not  there 
are  those  who  will  submit  to  suffer  any  per- 
secution that  the  governments  of  this  world, 
in  the  darkness  of  human  policy,  may  inflict 
upon  them,  rather  than  stain  their  hands  in 
human  blood,  I  feel  concerned,  while  writ- 
ing upon  this  important  testimony,  that  the 
religious  society  of  which  I  am  a  member, 
may  look  well  to  its  conduct  in  ail  respects 
on  this  subject.  My  fears  have  been,  that 
many  are  in  danger  of  departing  from  tlie 
true  ground  of  this  testimony.  Ti)ose  only 
will  stand,  in  a  time  of  trial,  who  hav€  plac- 
ed their  confidence  in  the  all-sufficient  arm 
of  the  Ahnighty;  and  who  have  no  depen- 
dence upon  the  arm  of  flesl)>  who  know  that 
the  kingdom  of  tlieir  divine  Master  is  not  of 
this  world,*  and  who  themselves  are  redeem* 


07 

pA  from  the  love  of  it,  aiul  prefer  liis  cause 
to  all  other  considerations.  Siicli  will  be  kept 
free  from  all  the  measures  of  war,  and  en- 
deavour to  lead  quiet  and  peaceable  lives 
among  men,  in  all  godliness  and  honesty. 
Neither  will  they  be  tossed  about  by  any 
of  the  changes  that  are  going  on  in  the 
world.  But  being  satisfied  witli  the  peace 
of  God  in  their  own  souls?  they  will  lean 
upon  liim,  not  daring  to  mix  with  any  thing 
but  what  they  know  proceeds  from  the  light 
and  vspirit  of  truth.  But  when  the  affections 
of  men  fasten  upon  worldly  possessions,  they 
are  in  danger  of  mixing  with  the  policy  and 
spirit  of  tlie  times,  and  often  the  steps  tliey 
take  to  promote  tlieir  own  selfish  ends,  are 
contrary  to  the  benign  purpose  of  Him  who 
regards  with  an  equal  eye  all  the  nations  of 
the  earth.  Hence,  such  become  instrumental 
in  hastening  the  very  troubles  they  meant  to 
guard  against.  As  we  have  professed  to  own 
the  Spirit  of  Truth  for  our  guide,  and  by  its 
influence  to  be  led  out  of  every  thing  Avhich 
is  not  conformable  to  it,  I  have  seen  that  the 
day  calls  for  great  watchfulness,  and  that 
without  it,  though  we  profess  to  have  a  testi- 
mony against  war,  we  may  give  our  strength 


98 

and  countenance  in  favour  of  measures,  the 
remote  tendency  whereof  may  he  to  she<l  the 
hlood  of  our  sons  in  the  field  of  hattle.  Uh- 
der  these  considerations  my  mind  has  often 
he^n  exercised,  and  I  have  been  desirous 
that  some  way  might  open  to  call  the  atten- 
tion of  my  fellow  professors,  and  invite  them 
to  stand  separate  from  every  tiling  which 
has  not  its  life  in  the  life  of  truth.  Until  this 
is  the  case,  we  shall  feel  weak  in  maintain- 
ing the  dignified  testimony  to  the  peaceable 
spirit  of  the  Gospel  of  Clirist;  in  whose  Gos- 
pel and  power,  the  propliet  Daniel  saw  the 
saints  x)f  the  Most  High  standing,  saying 
one  to  another,  how  long  shall  these  things 
bci  Tliey  were  not  mixed  with  the  multi- 
tude, but  were  trusting  in  the  Lord.  Under 
these  considerations,  I  have  felt  desires  that 
all  mi^rlit  como  out  of  the  A\^>sdom  of  the  crea- 
turely  v/ilL  helioving  that  though  there  may 
he  matiy  things  admitteil  by  this  wisdom, 
which  may  appear  fawiuled  in  equity,  and 
due  ftom  mari  to  maii,  yet  tliat  tlie  govei*n- 
ment  of  men,  both  in  a  national  and  indivi- 
dual capacity,  is  the  ultimate  and  sovereign 
riglit  of  the  Almighty,  and  that  tlie  estab- 
lishment of  peace  on  eai*th  can  never  be  ex- 


99 

pccted,  until  tlie  rule  and  dominion  is  sur- 
rendered up  to  liini.  Then  Avill  that  kingdom 
be  setup,  both  individually  and  in  the  world, 
which  the  same  enlightened  prophet  saw. 
<*  And  in  the  days  of  these  kings,  shall  the 
God  of  heaven  set  up  a  kingdom  which  shall 
never  be  destroyed,  and  the  kingdom  shall 
not  be  left  to  other  people,  but  it  shiill  break 
in  pieces,  and  consume  all  these  kingdoms, 
and  it  shall  stand  for  ever."  Dan.  ii.  44. 
While  the  pride  of  man  continues  to  usurp 
the  government,  and  his  will  and  wisdom 
dictate  the  measures  to  be  adopted,  the  effect 
will  be  what  this  fallen  \\  isdom  ever  has 
produced.  But  when  that  kingdom  shall  be 
set  up,  which  is  already  begun  in  the  souls 
qf  many  people,  it  shall  remove  the  spirit  of 
war,  and  establish  in  the  room  tliereof,  the 
peaceful  reign  of  the  Messiah.  As  members 
of  tins  kingdom,  which  the  Loi'd  designs  to 
exalt*  what  have  such  to  do  with  any  other, 
but  to  be  examples  of  the  peaceable  govern- 
ment of  Christ?  Therefore,  let  all  those  who 
profess  to  he  his  subjects,  and  wlio  believe 
in  his  lamb-like,  suffering  natui-e,  beware 
how  they  mar  his  work  in  their  own  souls, 
and  retard  its  progress  in  the  earth,  lest 


100 

they  stumble  and  fall,  and  lose  that  inheri- 
tance in  his  light  and  truth,  to  which  they 
are  called. 

But  some  will  say,  that  if  this  be  the  pro- 
fession of  Friends,  they  are  against  all  ci- 
vil government,  and  look  for  the  kingdom 
and  government  of  Christ  to  do  all  things, 
to  answer  all  ends  and  purposes.  To  such  I 
would  observe,  that  the  foundation  of  Chris- 
tian government  stands  upon  the  ground  of 
conviction,  convincement,  and  good  will  to 
men:  and  that  I  know  of  no  constitution  or 
government  in  the  world  that  at  this  day 
agrees  with  Christianity:  they  all  make  pro- 
vision for  war,  they  all  complete  their  ends 
by  force.  And  therefore,  it  becomes  a  people 
who  cannot  act  upon  opposite  principles,  to 
be  on  their  guard  how  they  connect  them- 
selves with  the  measures  of  government.  The 
Cliristian  may  live  in  the  world,  he  may 
comply  with  all  the  commands  of  govern- 
ment, either  actively  or  passively,  and  there 
is  nothing  to  fear  from  him,  if  he  be  a  Chris- 
''■  n.  And  if  all  men  were  Christians,  tlie 
k.nciples  of  civil  government  would  be 
changed  from  compulsion  to  consent,  the 
subjects  from  force  to  submission  without  it. 


101 

But  I  may  be  told,  all  men  are  not  Cliris- 
tians,  therefore  force  is  necessary  to  protect 
Christians.  This  consequence  will  not  fol- 
low; for  a  Christian  is  like  a  plant  in  the 
earth,  he  stands  till  he  is  cut  down;  or  in 
other  words,  his  stay  on  earth  is  wholly  sub- 
mitted to  the  will  of  his  Creator;  and  because 
his  Creator  has  forbidden  the  exercise  of 
force,  he  knows  that  it  is  not  the  will  of  his 
Lord  that  he  should  resort  to  it,  even  when 
he  cannot  stand  without  it.  He  is  removed 
from  the  world,  he  has  made  no  resistance, 
he  dies  in  peace;  therefore,  by  the  power  of 
non-resistance,  he  is  made  victorious;  and 
this  is  our  victory,  even  our  faith.  And  thus 
it  is,  that  the  Lamb  and  his  followers  arc  un- 
conquerable, because  they  never  strive.  All, 
therefore,  who  take  this  ground,  are  mem- 
bers of  the  kingdom  of  the  Prince  of  Peace; 
tliey  are  redeemed  from  war,  and  the  occa- 
sions that  lead  to  it,  and  stand  in  that  spirit 
which  is  of  God,  and  which  is  willing,  like 
him,  that  blessings  should  flow  upon  the  q\i\ 
and  the  good. 

I  have  confidence  that  the  day  is  fast  ap- 
proaching, when,  according  to  the  prophe- 
cies of  Isaiah  and  Micah,  "  he  shall  judg« 


102 

amoni^  the  nations,  and  shall  rebuke  many 
people,  and  they  shall  heat  their  swords  into 
ploughshares,  and  their  spears  into  pruning 
hooks.  Nation  shall  not  lift  up  sword  against 
nation,  neither  shall  tliey  learn  war  any 
more."  Isaiah,  ii.  4.  and  Micah,  iv.  4.  But 
there  will  be  a  qualification  to  say  one  to 
another,  "  Come,  let  us  walk  in  the  light  of 
the  Lord."  Isaiah,  ii.  5. 


CHURCH  GOVERNMENT. 

HAVING  now  completed  a  summary  of 
the  profession  of  the  society  of  Friends,  re- 
specting  ministry,  worship,  and  doctrines,  I 
come  in  the  next  place  to  speak  of  church 
government.  That  it  is  consistent  with  the 
practice  of  piumitive  believers  in  Christ  to 
adopt  some  form  of  government,  will  appear 
from  many  passages  in  the  Scriptures;  and 
that  they  were  united  for  this  purpose,  we 
may  surely  take  for  granted.  But  it  is  pos- 
sible, and  even  probable,  that  after  the  apos- 
tles had  received  tlie  promise  which  was 
made  unto  the  Fathers,  and  were  united  in 
the  Holy  Spirit,  that  they  did  not,  at  their 
memorable  meeting  on  the  day  of  Pentecost, 


agree  upon  all  the  orders  and  rules,  wliicL, 
by  the  light  of  Christ,  they  in  process  of 
time  were  led  into;  for  they  were  not  then 
aware,  that  their  ministry  was  to  extend  to 
the  Gentiles,  or  that  these  also  were  to  be- 
come members  in  the  same  spiritual  family. 
I  shall,  in  the  first  place,  introduce  such  tes- 
timony as  has  served  to  satisfy  me,  that  they 
were  in  some  general  connexion,  and  that 
they  held  certain  powers  and  instructions 
which  their  Holy  Head  had  delivered  to  them. 
The  first  which  relates  to  the  foundation 
whereon  the  church  should  be  built,  appears 
when  our  Lord  asked  them,  "  Whom  say  ye 
that  I  am?  And  Simon  Peter  answered,  and 
said,  tlion  art  the  Christ,  the  Son  of  the  liv- 
ing God.  And  Jesus  answered,  and  said  unto 
him,  blessed  art  thou,  Simon  Barjona:  for 
flesh  and  blood  hath  not  revealed  this  unto 
thee,  but  my  Father  which  is  in  heaven.  And 
I  say  also  unto  thee,  tliat  thou  art  Peter; 
and  upon  this  rock  I  will  build  my  church, 
and  the  gates  of  hell  shall  not  prevail  against 
it.  And  I  will  give  unto  thee  the  keys  of  the 
kingdom  of  heaven:  and  whatsoever  thou 
shalt  bind  on  earth  shall  be  bound  in  heaven; 
and  whatsoever  thou  shalt  loose  on  earth 

M 


104 

.^hall  be  loosed  in  heaven."  Mat.  xvi.  14, 15, 
16,  17,  18,  19.  Our  Lord,  knowing  that  his 
disciples  were  to  receive  a  divine  impression, 
by  which  they  sliould  clearly  understand  in 
whose  company  they  were,  makes  use  of  this 
opportunity  to  inform  them  on  what  founda- 
tion his  church  should  stand;  and  having  no- 
ticed to  Peter,  that  the  knowledge  which  he 
was  tlien  favoured  with  was  spiritual  and 
divine;  he  holds  up  the  principle  by  which 
this  knowledge  was  obtained,  as  a  principle 
capable  of  giving  access  to  the  knowledge 
of  the  mind  of  God.  But  this  was  not  only 
given  to  Peter;  for  if  that  had  been  the  case, 
all  others  must  have  been  excluded;  which 
cannot  be  admitted;  for  the  same  spirit  open- 
ed the  hearts  of  all  the  living  and  spiritually 
begotten  children,  in  every  age  of  the  world. 
Now,  all  they  that  have  submitted  to  the 
manifestation  of  the  spirit,  and  stand  in  the 
life  and  power  of  it,  are  made  capable  of 
looking  into  the  mind  of  the  spirit.  We 
therefore  believe,  that  the  church  of  Christ 
is  built  upon  this  foundation,  this  corner 
stone,  which  the  prophet  spoke  of.  «  There- 
fore, thus  saith  the  Lord  God,  behold,  I  lay 
in  Zion,  for  a  foundation,  a  stone,  a  tried 


105 

stone,  a  precious  corner  stone,  a  sure  foun- 
dation." Isaiah,  xxviii.  16.  To  tliis  same 
toundation  liatli  tlie  testimony  of  the  faithful 
been  given,  and  it  iiasby  tiiem  been  esteemed, 
though  others  have  rejected  it,  and  liave 
sought  to  build  upon  out  vard  forms  and  opin- 
ions, denying  that  God  has  continued  tliis  spi- 
ritual principle  of  light;  an  error  wliich  was 
foreseen  and  foretold.  "  The  stone  w  hich  the 
builders  refused,  is  become  the  head  stone  of 
the  corner."  Psa.  cxviii.  22.  And  our  Lord 
inquires  of  the  Pharisees,  "  Did  ye  never 
read  in  tlie  Scriptures,  the  stone  wiiich  the 
builders  rejected,  the  same  is  become  the  iiead 
of  tlie  corner:  this  is  the  Lord's  doings, 
and  it  is  marvellous  in  our  eyes?"  Mat.  xxi. 
42.  And  the  apostles  have  given  testimony 
that  this  corner  stone  was  Jesus  Clirist. 
»<  Neither  is  there  salvation  in  any  otlier." 
Acts,  iv.  12.  We,  of  consequence,  are  con- 
vinced, that  tlie  church  of  Christ  being  built 
ujion  him,  and  by  him,  its  members  have  fel- 
lowship with  him,  and  one  w^ith  anotiier. 
He  it  is,  therefore,  by  whom  all  who  are 
t)pencd  in  spirit,  arc  opened  into  the  king- 
dom of  God;  and  by  him,  all  that  are  bound 
on  earth  ai'{j  bound  in  heaven,  and  all  that 


106 

are  loosed  on  earth  ai^  loosed  in  heaven. 
The  apostles  and  true  helievers  in  the  inward 
life  of  him  who  is  the  light  of  men,  being' 
built  up  in  him,  a  spiritual  building,  and 
having  received  from  him  this  wisdom  and 
power  of  God,  while  they  remain  in  him, 
and  act  under  his  government,  whomsoever 
they  bound  on  earth  was  bound  in  heaven, 
and  on  the  other  hand,  whomsoever  they 
loosed  on  earth  was  loosed  in  heaven.  But 
though  it  is  consistent  with  the  doctrine  of 
the  Scriptures,  for  a  spiritual  building  pos- 
sessing unity  and  power  to  be  built  up,  yet 
it  also  appears,  that  among  the  members  of 
this  building,  there  may  be  want  of  watchful 
and  faithful  obedience;  in  wMch  case,  the^ 
unity  is  interrupted,  and  offences  are  given. 
Our  Lord,  knowing  the  frailty  of  man,  ha* 
therefore  condescended  to  instruct  his  fol- 
lowers how  to  proceed  in  such  instances. 
i*  Moreover,  if  thy  brother  trespass  against 
thee,  go  and  tell  liim  his  fault  between  thee 
and  him  alone,  and  if  he  sliall  hear  thee,  tliou 
hast  gained  thy  brother.''  Mat.  xviii.  15. 
Here  it  may  be  remarked,  that  it  is  allowed 
to  be  possible  that  a  brother  may  so  far  de- 
part from  the  influence  and  ^ovenunent  of 


lor 

the  head  of  the  church,  as  to  the  guilty  of  a 
trespass;  hut  though  this  sliould  he  tlic  case, 
he  is  not,  on  the  supposition  of  an  individual, 
to  he  cast  away:  hut  hefore  judgment  is  pass- 
ed upon  him,  he  shall  have  a  hearing,  even 
though  he  should  refuse  to  hear  a  brother, 
who  had  told  him  his  fault  alone.    <^  But  if 
he  will  not  hear  thee,  then  take  with  thee 
one  or  two  more,  that  in  the  mouth  of  two  or 
three  witnesses  every  word  may  be  estab- 
lished. And  if  he  shall  neglect  to  hear  them, 
tell  it  unto  the  church:  but  if  he  neglect  to 
hear  the  church,  let  him  be  unto  thee  as  a 
heathen  man  and  a  puhliran."  16, 17.  A  se- 
paration is  here  pointed  out,  hut  it  is  evident 
that  where  this  takes  place,  the  member  lias 
become  a  party  in  opposition  to  the  church; 
he  has  gone  from  the  unity  of  the  spirit  in 
himself,  he  has  left  the  true  foundaticm,  and 
is  no  longer  qualified  to  enjov  the  fellowship 
of  Christ:  nor  can  any  human  power  restore 
him  to  the  unity  and  fellowshif)  of  the  church. 
But  he  is  in  the  sjjirit  of  opposition,  among 
the  children  of  disobedience,  wlio  walk  not 
in  the  truth.  AVIicn  any,  tlierefore,  tlius  fall 
away  from  the  life  and  spirit  of  Christ,  and 
fi-om  the  unity  of  his  clun( h:  these  are  as 
m2 


108 

t?iougli  they  liad  never  known  the  truth,  and 
must  be  k^ft  to  tlie  jud.qnient  of  tlie  great  day 
of  tlie  Lord.  Now,  tlie  day  of  the  Lord  is  a 
day  of  divine  light  renewed  or  opened  in  the 
soul;  and  in  tliis  day,  the  opposing  and 
strong  will  is  brought  down,  the  transgress- 
ing nature  is  taken  hold  of,  and  if  tlie  indi- 
viduals submit  to  the  light  of  this  day,  they 
are  brought  to  see  themselves,  and  the 
chains  of  darkness  under  which  they  had 
been  lield:  and  as  they  become  humbled,  they 
are  blest  with  a  dispensation  of  repentance 
for  the  sins  that  are  ])ast;  and  by  the  merci- 
I'ul  atonement  of  Clirist,  permitted  to  be 
loosed  in  heaven  and  on  earth;  and  to  walk 
m  his  spirit  who  taketh  away  the  sins  of  the 
world,  and  clotlies  these  with  his  own  lamb- 
Hke  non-resisting  nature,  bv  which  they  are 
prepared  to  be  members  of  liis  church.  The 
existence  of  order  in  the  church  is  evidenc- 
ed l)y  his  own  instriirtions  respecting  the 
manner  in  wliich  an  offending  brother  was 
to  be  treated,  as  I  liave  before  stated.  In  this 
there  is  ground  to  believe  that  the  church 
must  liave  been  in  possession  of  some  formal 
obligations  proper  to  be  observed;  and  such 
us  the  meuibers  living  under  the  government 


109 

of  truth  would  always  comply  with.  But  tlie 
great  dari2;cr  in  tliose  outward  and  formal 
means  of  government,  is  that  men  may  en- 
lai'ge  their  number  upon  the  principles  of 
human  sagacity,  without  the  leadings  or 
counsel  of  the  head  of  the  churcli.  This,  I 
apprehend,  has  been  an  error  which  has 
crept  into  most  societies  of  Christian  profes- 
sors. It  is  an  error  which  may  always  be 
expected,  where  men,  in  their  own  wisdom 
and  wills,  undertake  to  make  rules  for  the 
government  of  the  consciences  of  otlicrs. 
Tlic  apostles,  very  early  in  the  Cliristian 
church,  were  made  sensible  of  the  necessity 
of  care  on  this  head;  as  appears  in  the  con- 
clusion adopted  by  them,  and  sent  among 
their  believijig  brethren  of  the  Gentiles. 
"  For  it  seemed  good  to  the  Holy  Ghost  and 
to  us,  to  lay  upon  you  no  greater  Burden 
than  these  necessary  things,  that  ye  abstain 
from  meats  offered  to  idols,  and  from  blood, 
and  from  things  strangled,  and  from  forni- 
cation,  from  which  if  ye  keep  yourselves,  ye 
shall  do  well."  Acts,  xv.  28,  29.  But  as  they 
who  are  gathered  into  the  mind  of  Christ, 
continue  subject  to  him  in  all  things,  there 
will  be  no  danger  of  forming  rules  or  regula- 


no 

tioMS  ill  liis  church,  that  sliall  be  oppressive 
1o  tlie  tender  consciences  of  any  of  the  mem- 
bers. For  want  of  this  subjection  has  arisen 
most  of  the  divisions  in  Christendom;  as 
would  appear,  were  we  to  examine  the  de- 
clarations of  faith  and  belief  to  which  many 
professors  have  been  oblij^ed  to  subscribe  if 
they  remained  in  connexion.  But  where  the 
light  of  Christ  is  regarded  as  the  only  suffi- 
cient guide,  though  order  and  propriety  will 
be  iTfitiired,  and  even  rules  be  entered  into, 
yet  all  will  harmonize  with  tlie  evidence  of 
liis  own  blessed  spirit,  in  tlie  souls  of  men. 
Mn\  such  as  transgress,  will  have  no  room 
to  say,  tj^at  the  obligation  upon  them  was  not 
ol*  divine  origin.  Under  a  church  govern- 
Jiieiit  thus  founded  in  the  wisdom  of  God, 
it)i:l  standing  in  connexion  witli  the  preser- 
vation of  tlie  souls  of  men,  no  conscientious 
ground  of  dissent  can  exist;  while  the  mem- 
bers of  tiie  church  arc  preserved  upon  the 
right  foundation:  and  therefore,  if  any  prove 
unfaithful,  and  arc  overtaken  in  a  fault, 
those  \v!io  arc  spiritually  minded  will  be  con- 
rt'i'ued  to  restore  such;  and  their  labours 
''« iug  in  the  spirit  of  meekness  and  love,  and 
Ic-viijg  nothing  in  them  that  will  kindle  op- 


Ill 

position,  the  offciulinj^  broilier,  it  may  be  ex- 
pected, will  confess  his  fault,  and  return  to 
tlie  unity  of  the  church.  But  if  after  such 
brotherly  entreaty,  and  ^vit]lout  foniidatio)i 
for  objection  a2;ainst  the  rule  of  the  churcli, 
he  remains  on  the  offending  ground,  tlien  the 
unavoidable  consequence  must  b(^  that  he 
will  number  among  the  transgressors;  and 
in  his  obstinacy  be  separated  from  tlie  unity 
of  the  spirit,  which  is  t'ue  bond  of  peace.  To 
all  such,  there  is  given  the  fruit  of  their  own 
doings;  and  while  they  shut  out  the  liglit, 
and  fost  r  a  spirit  of  opposition,  they  can- 
not partake  of  the  consolations  of  tiie  faith- 
ftd,  but  are  bound  in  heaven  and  c>n  earth; 
and  in  the  fetters  of  darkness  tlioy  must  re- 
main until  they  are  wiiling  to  cease  from  the 
spirit  of  opposition,  and  walk  in  tlie  light  of 
the  Son  of  God.  M'lch  more  mi,'^'!it  be  said  on 
the  ground  and  nrin :i])le  of  church  govci'ii- 
ment;  but  the  for<'going  may  serve  to  give 
the  reader  a  view  of  our  profession  in  the 
case,  and  to  convince  him  that  they  who  are 
turbulent  and  opposing,  caimot  at  tlie  same 
time  be  members  of  the  cJiurch  of  (hrisf. 


lis 


CONCLUDING  ADDRESS  TO  THE  KKADEU,  ES- 
PEriALLY  TO  MEMBERS  OF  THE  SOCIETY 
OF  FRIENDS. 

THE  foregoing  I  have  written  ir.  conse- 
quence of  a  belief,  that  many  in  the  society 
of  Friends  are  too  little  acquainted  with  the 
nature  of  our  profession;  also,  with  a  pros- 
pect that  strangers  might  be  informed,  with- 
out much  reading,  what  we  believe,  and  not 
be  left  to  form  opinions  of  the  society  fromi 
the  reports  they  may  hear,  or  from  the 
ministry  alone.  Because,  in  either  case,  the 
means  for  a  correct  judgment  would  be  in- 
sufficient. From  the  labours  of  those  engaged 
in  the  ministry,  it  would  be  reasonable  to  ex- 
pect a  minute  explanatijn  of  the  doctrine  of 
Friends  in  each  partictrlar  case.  Their  ser- 
vice is  much  more  frequently  to  speak  to  the 
states  of  the  people,  and  to  call  home  the  miiKl 
to  the  light  of  Christ  within,  than  to  offer 
extensive  doctrinal  testimony.  It  may  be 
thought  by  some,  thatthe  society  have  aleeady 
a  sufficient  number  of  explanatory  treatises, 
and  that  any  thing  further  is  unnecessary. 
Bat  I  believe  tliat  -m  deliberate  examination, 
this  will  not  be  found  to  be  the  case,  though 


113 

vlicre  are  many  valuable  works  extant.  I  feel 
particularly  concerned  that  the  rising  gene- 
ration may  be  drawn  off  from  tlie  decep- 
tive glitter  of  the  world,  and  that  early  at- 
tention may  be  given  to  tiieir  religioiis  im- 
provements In  consequence  of  tliis  concern, 
my  thoughts  liave  been  often  exercised.  In 
the  course  wliereof,  I  have  been  led  to  take 
into  view  some  of  the  disadvantages  under 
which  they  labour;  and  it  lias  appeared  to 
me,  that  tlie  young  and  tender  minds  of  child- 
I'en  are  often  injured  for  want  of  pro^KT  re- 
ligious weight  in  parents.  Early  in  life^  their 
attention  is  open  to  observe  the  conduct  of 
parents;  and  if  they  see  there  is  want  of  re- 
gularity, that  parents  are  sometimes  amia- 
ble and  pleasant,  and  at  others  fretful  and 
ill-natured^  this  tends  to  produce  difRculty  to 
tJiem,  and  they  are  at  a  loss  to  know  how  to 
conduct,  so  as  to  obtain  approbation.  But  if,  as 
they  advance  in  years,  the  Sliepherd  of  souls 
should  visit  tlieir  tender  minds  by  the  word 
of  his  gi^'ace,  wliicli  I  have  no  doul)t  is  the 
case  at  a  much  earlier  period  than  many  are 
aware  of,  they  should  then  find  tliat  their  pa- 
rents were  not  subject  to  the  divine  princi- 
ple, it  must  be  a  cause  of  etumbling,  and  thus 

N   2 


114 

tlie  mind  niay  be  velarded  in  its  progress  froiA 
earth  to  heaven.  TIic  dispensations  of  divine 
love  which  are  shed  over  tlie  younis;  minds, 
lead  into  iovc  and  afTertion  for  all  around 
them;  and  when  they  are  in  this  precious 
state,  how  must  they  he  sliocked,  if  for  some 
trivial  act,  n  hich  may  be  the  effect  of  want 
ofjudgment,they  should  be  addressed  in  pas- 
sion. And  yet  this  is  what  all  parents  of  chil- 
dren are  liahlc  to,  unless  they  are  themselves 
brought  under  tlie  divine  government.  That 
I  have  seen  that  while  it  is  a  beautiful  and 
interesting  task,  it  is  a  very  important  one, 
to  educate  and  bring  up  children  in  the  nur- 
ture and  admonition  of  the  Lord;  noi*  do  I 
belive  that  any  can  perform  this  duty  as  tliey 
ought  to  doj  who  afe  not  subject  to  the  light 
of  Christ.  And  I  have  often  thought,  that  if 
parents  were  more  heavenly  minded,  their 
children  would  be  less  hardy,  and  more  pas- 
sive to  them  and  among  tlieir  friends,  than 
is  the  case  with  many  in  our  day^  The  tinjly 
awakened  and  dedicated  mind  may  often  find 
occasion  to  slied  the  tear  of  sorrow  over  the 
children  of  this  generation.  But  I  am  of  the 
opinion,  that  if  we  lived  in  the  humility  and 
reverence  before  God  wI?Jchour  holy  proi'cs- 


115 

sion  calls  for,  we  sboiild  liavc  greater  access 
to  the  throne  of  his  jajrace,  and  the  life  and 
power  of  the  gospel  would  spread  in  onr  fami- 
lies. He  who  was  the  friend  of  faithf id  Abra- 
ham would  clothe  us  with  greater  authority 
and  qualification  to  command  those  of  our 
household.  And  our  precious  offspring,  be- 
holding the  solemnity  and  sweetness  of  our 
spirits,  would  feel  an  early  and  dutiful  attach- 
ment to  us;  they  would  not  be  difficult  to  com- 
mand, but  would  be  led  into  obedience  by  the 
concurrent  operation  of  our  divine  Guide, 
who  is  ever  willing  to  assist  us  in  every  duty 
which  he  is  requiring  at  our  hands.  He  is 
able  to  meet  with  our  children  when  they  are 
in  tlieir  retired  places,  and  if  we  were  w  it- 
nesses  for  him,  would  make  our  conduct  in- 
strumental to  awaken  liis  light  and  truth  in 
tlieir  souK  But  in  the  present  state,  how 
many  who  are  parents  have  been  unfaith- 
ful, and  turned  their  attention  to  an  outside 
religion,  fulfilling  the  works  of  the  law, 
which  never  made  the  comers  thereunto  per- 
fect, careful  to  lay  a  fair  foundation  in  the 
world,  and  to  lay  up  treasure  on  earth;  very 
in(histrious  and  frugal,  plain  in  living  and 
plain  in  manner,  but  enemies  to  th6  ci"oss  of 


116 

Christ,  not  scholars  in  his  school,  and  there- 
fore not  qualified  to  instruct  their  children; 
hut  their  spirits  being  in  the  world,  their  con- 
versation relates  to  it;  for  out  of  tlie  abundance 
of  the  heart  the  mouth  speaketh.  When  the 
rising  generation  are  educated  under  these 
circumstances,  and  the  conversation  they  dai- 
ly hear  is  bounded  by  temporal  concerns,  the 
effect  must  be  to  obstruct  the  growth  of  the 
seed  of  the  kingdom  of  heaven  in  them;  and 
it  afterwards  seems  to  require  something  like 
a  miracle  to  bring  their  minds  back  to  the 
principle  we  profess.  If  in  our  religious 
meetings  they  are  sometimes  spoken  to  in  the 
demonstration  and  power  of  the  spirit,  they 
find,  on  their  return  home,  that  they  are  soon 
landed  in  the  same  round  of  subjects  and  con- 
versation. Thus  the  Lord's  work  is  retarded 
in  its  progress  in  the  souls  of  the  youth,  and 
many  of  tliemgrowup  with  but  little  religious 
concern  about  them.  It  appears  to  me,  there- 
fore, that  the  day  calls  for  an  awakening  tes- 
timony to  be  borne  amcmg  the  people,  both 
among  tlie  professors  and  others:  and  I  am 
often  put  in  mind  of  the  instruction  given  to 
the  disciples.  "  Then  saith  he  unto  his  dis- 
ciples, the  harvest  truly  is  plenteous,  but  the 


itr 

liibourers  arc  few.  l*ray  yc,  therefore,  the 
Lord  of  tlic  liarvest,  that  he  will  send  forth 
labourers  into  his  vineyard."  Mat.  ix.  ST, 
38.  At  this  day,  there  are  bright  talented 
men  in  the  society,  and  I  have  no  doubt  the 
ttead  of  tiie  church  has  often  awakened  their 
souls,  by  his  all  powerful  word  of  truth,  and 
brought  them  to  see  the  neglected  state  of  his 
cause.  And  I  believe,  that  if  such  were  faith- 
ful to  the  day  of  their  visitation,  they  would 
be  taken  from  their  state  of  worldly  secu- 
rity, as  well  as  from  tlieii*  worldly  pursuits, 
and  prepared  for  the  Master's  use;  and  a 
beautiful  band  would  be  raised  to  proclaim 
the  wondrous  works  of  the  Lord.  The  church 
would  be  replenished  with  judges,  as  at  the 
lirst,  and  counsellors,  as  in  the  beginning.  I 
have  felt  an  awful  blank  in  my  day,  a  bla*nk 
which  I  have  seen  is  oving  to  the  unfaith- 
fulness of  the  strongmen  of  the  world  intlie 
present  time;  and  I  believe,  that  unless  these 
who  have  been  cared  for  by  the  Bishop  of 
souls,  become  obedient  to  the  heavenlv  vi- 
sion, and  submit  to  walk  in  the  straight  and 
narrow  way,  the  seed  of  the  kingdom  in  tiiem 
will  be  so  deeply  buried  in  tlieir  earthly  na- 
ture, that  the  warming  beams  of  the  sun  of 


118 

righteousness  will  no  more  act  upon  it,  and 
they  be  left  to  themselves.  But  0!  ye  quick- 
ened souls,  of  every  description  and  station 
in  the  church,  let  us  unite,  and  with  all  hu- 
mility, patience,  and  perseverance,  fulfil  the 
work  of  our  day,  and  though  we  should,  in 
the  assemblies  of  the  people,  have  little  else 
hut  trials  and  sufferings,  may  we  he  kept 
the  Lord's  time,  and  in  no  instance  attempt 
to  reign,  while  he  that  is  our  hest  life  is  in 
suffering.  But  as  we  remain  inwardly  atten- 
tive to  the  unfolding  of  his  light,  we  shall  be 
opened  in  a  clear  sight  of  the  state  of  the  seed 
of  the  kingdom,  and  our  ministry  will  be 
crowned  with  a  holy  and  penetrating  autho- 
rity; the  weak  will  be  strengthened,  the 
hungry  fed,  the  hlind  brought  to  see,  the 
deaf  to  hear,  and  the  dead  in  trespasses  and 
sins  quickened  and  brought  to  life:  I  have 
seen  that  much  depends,  in  this  day,  upon 
the  leaders  of  the  people  keeping  their  feet 
upon  the  true  and  living  foundation,  walk- 
ing in  the  light,  even  as  He,  our  holy  Head, 
is  in  the  light;  and  I  am  satisfied,  that  the 
more  these  are  concerned  to  have  their  lamps 
trimmed,  and  their  lights  burning,  the  less 
they  will  be  moved  by  what  may  be  going  on 


119 

in  tlic  earth.  For  it  is  a  consequence  of  the 
truth,  where  it  has  the  full  government,  to 
make  its  followers  unchangeable.  It  is  itself 
so,  and  all  they  who  come  to  live  in  it,  are 
grounded  and  settled  on  an  unchangeable 
foundation.  And  though  they  see  all  things 
change  around  them,  they  have  a  holy  habi- 
tation unmoved,  protected  by  him  that  has 
all  power  in  heaven  and  in  earth.  Now, 
those  who  enter  this  holy  and  heavenly  habi- 
tation, they  are  redeemed  from  the  spirit 
and  love  of  this  world;  and  they  know,  that 
as  tlie  kingdom  of  their  Lord  is  not  of  this 
world,  so  neither  is  theirs;  and  though  they 
are  subject  to  every  ordinance  of  man,  for 
conscience  sake,  yet  they  are  not  in  the 
spirit  or  measures  of  the  kingdoms  of  this 
world.  Tiiey  may  see  the  governments  of 
men  turn  and  overturn,  but  on  their  part 
tliey  neither  build  up  nor  pull  down;  neither 
their  joys  nor  their  sorrows  depend  upon  the 
measures  of  this  world;  but  only  and  alone 
upon  the  dispensations  of  their  divine  Mas- 
ter. I  wish  not  to  tire  my  reader  by  speak- 
ing of  the  state  of  a  dedicated  follower  of 
Christ;  but  I  much  desire  that  my  fellow 
professors  of  the  same  faith,  as  we  believe 


120 

we  are  called  to  lift  up  an  ensign  to  the  na- 
tions, even  the  ensign  of  peace,  may  be  so 
guarded  as  to  keep  separate  from  every 
measure  which  may  in  any  degree  disqualify 
for  this  important  service.  And  I  liave  no 
doubt  but,  whatever  persecutions  and  trials 
may  come  upon  us,  through  the  mistaken  po- 
licy of  men,  for  our  faithfulness  to  the  testi- 
mony of  the  Gospel  spirit,  we  shall  in  the 
end,  if  we  keep  our  places,  have  to  rejoice 
with  joy  unspeakable  and  full  of  glory. 


THE  END. 


9S8.9e 


K47 


BOUND 


